1. Background

1.1 Introduction the Dynamics of Sustainability
          The dynamics of sustainable architecture are no different than for other human activities or interventions which impact the environment. Within a given ecological setting, human cultures evolve an adaptive response to their environment. The cultures develop technologies as means of fulfilling individual and collective needs and desires. In turn, these technologies result in environmental impacts or stress on the ecology. Ecology, culture and technology evolve and adapt, but the relationship is not always symbiotic, and in some cases dysfunctional. Viewed from this perspective, sustainable architecture requires architectural culture to understand and contribute to the harmonization of ecology and technology.
Figure 1 Dynamic model of sustainabilty
ecology 1. a) the branch of biology which deals with the relationship between living organisms and their environment; b) the complex of relations between a specific organism and its environment. 2. in sociology, the study of the relationship and adjustment of human groups to their geographical environment.
culture 1. the ideas, beliefs, customs, skills, arts, etc. of a given people in a given period; civilization.
technology 1. the science or study of the practical or industrial arts, applied sciences, etc. 2. the terms used in a science, art, etc.; technical terminology. 3. applied science. 4. a method, process, etc. for handling a specific technical problem. 5. the system by which a society provides its members with those things needed or desired.
At its highest level, sustainability involves the mediation between ecology and technology and relies on culturally appropriate attitudes and behaviour. The frustration experienced by many architects today reflects what are often viewed as inappropriate attitudes on the part of clients who fail to recognize that buildings are more than an economic commodity, but a cultural resource and legacy for future generations to come.

1.2 The Tradition As The Main Role of Sustainbility
Principle on Tradional Settlement Culture  and Tradition are developed pararelly with the development of the human civilization . These is very clearly seen from the way of life and developed in groups of community in their region , so that there are culture and tradition distinctions in each group . The Settlement of Sundanesse in West Java, here is taken a example of Kampung Naga in West Java . Kampung Naga is occupied by member of ex-Kingdom of Pajajaran . Every house is occupied by only one family , the sum of the house is limited only up to 110 houses , to keep the support capacity of land against the total inhabitants .

House as a basic for settlement  in Indonesian Archipelago has more than 18.000 islands , 300 tribes , 300 languages . Because of this situation this land has many cultures , traditions and rituals ( adat istiadat ) These all will be seen in the living art , the settlement, that is build in thousand years .
1.3 Research Methods

2. Vernacular Habitation Styles

The main stream of dwelling architecture in Indonesia is clearly rooted in vernacular forms. In large parts of Indonesia, especially in the rural but by no means absent in some urban areas, these have been and still are predominant, although a marked decline has set in since at least the beginnings of this century. Nowadays these vernacular forms are often found in the midst of other buildings ranging from simple wooden structures to modern brick dwellings, and even high rise condominiums in cities. Where they are found, they often still have a function in the maintenance of the traditional culture. It would be too laborious to present an overview of all the traditional forms of architecture in Indonesia in this essay, but it is possible to provide a limited but insightful sample from which some main principles of spatial specification can be deduced.

I hope that these cases will supply sufficient material to give an appreciation of the local roots and variation of vernacular architecture in Indonesia, as well as for the deduction of basic principles underlying these habitation styles.

2.1 The Sustainbility Principle on Traditional Settlement in Indonesia The Village Kampung Naga
The Sustainbility Principle can be seen through this circumstances : 
1.       Water management system 
2.       Harmony between nature and environment 
3.       Building construction systems and building materials 

The traditional settlement protect their houses and preserve the ecological environment through the separation of “forest” and “settlement” areas . All building activities must be under control of the chief and priest . The development of the settlement area and the construction of the building can be done only with permit from the priest . The religion was established to control the people activity against  the protect of the environment .

The traditional settlement choose the location for the settlement on the valey or slope of a hill , to secure the flow of water from the mountain to the villages. In other cases , there are settlements built on the mountain , to give security from enemies and animals . The people in such settlements go down from the hill to the river to collect water and wash clothes . The people protect their settlements also from water pollution and ground erosion 

3. Principles of Spatial Specification

From these examples it is possible for us to conclude that Indonesian 'traditional' houses are very diversified and that it is difficult to determine constants, and for example claim that they are generally built of wood on posts with differences in floor levels, saddle-backed roofs, and decorated gable-ends and gable-finials. After due consideration I believe in order to grasp the diversity of house types in Indonesia, in the first place it is possible to classify these buildings according to certain dimensions, such as single construction versus open-space architecture, on piles versus earth-bound, wood versus stone, round/oval versus square, communal versus non-communal, and so on.

Figure 2:Kampung Naga Sunda  , West Java

Besides this classificatory exercise working with dimensions or ideal-types, the Indonesian house as a whole may also be considered to be a configuration of spatial entities that are diversified and marked. So, seeking a third way to analyse this dwelling house several cultural, social, design and building principles may be distinguished as relevant to this process of spatial specification and gradation. Cultural mechanisms which mark space by means of metaphors are:
1.       the human (anthropomorphic) or animal (e.g. buffalo) body;
2.       the cosmos by reference to the sun, the points of the compass or often other sacred reference points, or the use of opposing pairs (male-female, day-night, high-low, upstream-downstream, trunk-tip); and
3.       the ship.

Socially this spatial specification results in distinctions and gradations of space from:
1.       private to public;
2.       male to female;
3.       sacred to profane;
4.       low status to high status;
5.       consanguinal to cognatic relationships; and
6.       group to elementary family.

From the point of view of design, differences in space are marked through:
1.       open-space versus single structure architecture
2.       delimitation by means of extension or encapsulation often in combination with ornamentation;
3.       horizontal and vertical linearity (including elevation); and
4.       centripetality (synthesis).

These cultural, social, design, and building principles used for demarcation in all sorts of combinations result in a differentiation of spaces which is often quite intricate, gradual, and occasionally situation-bound. Sometimes different principles are combined, such as ship, buffalo, and bird symbolism, or cosmological and dualist specifications of space, but clear cut cases of interpretation according to just one principle are also not unknown. The differentiation of space is also related to the categories of people allowed to enter certain rooms, the use of the spaces, and the behaviour required of the person in that space.

4.The Village Kampung Naga 

Kampung Naga is choosen as example for Sustainbility Principle on Traditional Settlement in Indonesian , while this village its tradition and culture until now still preserve well . This settlement is in West Java in region Tasikmalaya .

Its consist the Inhabitants  ares 326 people or 102 families ( 2001 ) , 110 houses with
decrease in 5 years approximately 25 person . The decrease is because of limited Housing areas , more people get married outside the village and because of economics. There are only few of working place in the village in the agriculture sector.

 Figure 3 : People on Kampung Naga

They believe that Kampung Naga is a heir from their ancestor , that’s why they must keep the village always clean and in suitable. They should not use cars , carriages or other heavy vehicles , to keep the earth clean from any pollutant or damages through the heavy vehicles. In this village they didn’t use electricity , only petroleum lamps. They believe , if they keep the village in the same way their ancestor did , they can keep the village always healthy and well . On other reason without electricity is the danger of fire . 

They have a special ceremony such as 3 days in a week , Tuesday Wednesday and Thursday the people have “ Nyepi “ days ( Silent Day ) . “ Nyepi “ days are a challenge for them , keep the mind and activity  correct and good . In these days they shouldn’t talk bad or dirty .  Three elements of land use planning : House , Water Supply and Field and Pound for Fishery . 
Figure 4 : Three Elements that contribute Sustainbility to  Kampung Naga
This village has a holy place that not everybody can go to this place . The clean area in this village means a place for housing , granary , communal house and  Bumi Ageung or building such as a museum for their heirloom, things from their ancestor. Dirty place is place that narrow than other place . This place is on Ciwulan River branch and also as a border from village to other villages. The building in this srea are simple buildings for washing , shower , stable , rice mortars  and ponds.
This tradition on Kampung Naga is more like a LFA = Life Cycle Assessment is a process to evaluate the environmental burdens associated with a product, process, or activity by identifying and quantifying energy and materials used and wastes released to the environment; to assess the impact of those energy and materials used and releases to the environment; and to identify and evaluate opportunities to affect environmental improvements. The assessment includes the entire life cycle of the product,process or activity, encompassing, extracting and processing raw materials; manufacturing, transportation and distribution; use, re-use, maintenance; recycling, and final disposal.

Figure 5 : Life Cycle Assesment

Bioclimatic Response also consist on Kampung Naga , The idea of housing settlement "going with the flow" and leveraging natural phenomena to provide healthful and comfortable environments is ages old. It is being reinterpreted within the context of contemporary house  uses and available technologies. Respecting hydrology and ecology, while harmonizing house operation with renewable energy sources, represents a major step towards awareness of many related opportunities. 

In a sustainable world, legislation would regulate the environmental impact of human interventions within established thresholds, setting limits on many aspects of housing design. Not absolute limits, but limits established through consensus processes guiding the environmental assessment of buildings and housing settlement . Many of the programs and evaluation tools described below may well represent the future of conventional practice.

Why should we voluntarily adopt these ? There are several important reasons:
· To raise the awareness of environmental impacts associated with housing and buildings among practitioners, clients and builders.
· To provide a consensus set of criteria and targets to guide design.
· To advance sustainable practices, and in this process to stimulate the construction market to consider sustainable alternatives.
· To implement a verifiable method and framework enabling future policies and regulations leading to environmentally responsible minimum standards.
· To improve the quality and sustainability of housing and buildings.

What are the barriers to implementation? There are many limitations associated with environmental assessments of buildings and housing on other area :
· Practicality dictates that procedures are somewhat simplified to cope with the complexity
of modern buildings and housing , and critics claim they risk becoming over-simplified and unreliable
· The weighting or prioritization of criteria remains problematic and often inconsistent between building and housing projects, calling into question the objectivity of the evaluation process.
· The availability of competent assessors, and the cost of performing assessments, present formidable barriers to broad implementation.
· The entry level of knowledge needed to constructively participate in the evaluation
process is relatively high, causing stakeholders to often abandon this approach.

Despite these obstacles, explicit evaluation processes have the potential to address issues of integration more deeply and diversely. Even when some of the ideas being advanced are rejected, the process spawns thinking that can potentially improve future design and learn from the traditional design of housing settlement on Kampung Naga  which really consider Sustainbility and Harmony with Nature  .

5. Conclusion Remarks
From this description of the  vernacular architecture in Indonesia The Village Kampung Naga  and its underlying principles, the diffusion and hybridization of global architectural styles in this period , I have to conclude that the globalization process defined as 'third culture' dynamics has quite a long history. It is one merit of the globalization theory that it raises the scholar's sensitivity to this new accelerating pace of this phase in the present-day globalization process and to the reactions stressing local cultural identity that they set in
The vernacular house forms presented above are generally described in quite a static manner. It should be stressed that these 'traditional' houses have their own endogenous dynamics and that many regional and local variations are occurring and hybridization is sometimes encountered in the border areas between different cultures. One example of endogenous dynamics is the adaptation of granaries for housing. Moreover, though often under the threat of dilapidation, in some areas 'traditional' houses are still being built anew nowadays, as they are important media in the transmission of traditional communal values. While this is a welcome phenomenon, social change does not leave the principles mentioned untouched and they may modify inconsistently causing disharmony. 

Sustainbility is a balance condition between nature and built environment without it Human Race will slowly disappear. As mentioned previously, this paper assumes the following items to be prerequisites for achieving sustainability in the a built environment:
- acknowledge skills and capacities of the local community
- attempt to discover local solutions
- make use of local materials and natural resources as much as possible
- stimulate community involvement and a feeling of ‘ownership’
- allow community participation
In short, encourage active participation in housing development from the (potential) inhabitants, who will occupy the facilities, in order to achieve a sustainable domestic environment.

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  2. hay,

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    kind regards,


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