10.6092/issn.1973-9494/12803
Questa ricerca si svolge nella regione di Pitu Ulunna Salu (PUS), reggenza di Mamasa, Indonesia. L'obiettivo è quello di studiare la funzione storica degli Andiriposi' nelle case tradizionali nella zona di Pitu Ulunna Salu. Nello studio sono stati raccolti dati mediante una metodologia basata sul'osservazione e sulle interviste con gli anziani locali che hanno conosciuto la funzione degli Andiriposi' nelle case tradizionali. L'analisi dei dati ha comportato un'analisi qualitativa, che ha incluso la raccolta, la presentazione, la sintesi dei dati e le conseguenti conclusioni. I risultati hanno mostrato che la funzione degli Andiriposi 'nelle case tradizionali nella zona di Pitu Ulunna Salu era: 1) Strutturale: come pilastro principale al centro della casa e come punto centrale della struttura inferiore e del pavimento dell'edificio; 2) Adats (tradizioni): come punto di partenza per la costruzione di case e come sede del leader tradizionale durante la realizzazione degli incontri adat; e 3) Pratica: come mortaio dove il riso viene pestato in casa, e come luogo per macellare i maiali, quando all'interno della casa tradizionale viene eseguito un rituale tradizionale.
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Conservation Science in Cultural Heritage
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Andiriposi’ and its Function in Traditional Houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia
Text.Serial.Journal
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2021-04-27
2021-05-13
2021-05-13
265-274
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Onesimus Sampebua’
2020
10.6092/issn.1973-9494/12803
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Department of Civil Engineering Education, Universitas Negeri Makassar, Indonesia
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Andiriposi’ and its Function in Traditional Houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia
https://conservation-science.unibo.it/article/download/12803/12520
20
A     NDIRIPOSI’ AND ITS FUNCTION IN TRADITIONAL
      HOUSES AT PITU ULUNNA SALU, MAMASA REGENCY,
      INDONESIA

   Mithen Lullulangi *, Raeny Tenriola
   Department of Architecture, Universitas Negeri Makassar, Indonesia

   Onesimus Sampebua’
   Department of Civil Engineering Education, Universitas Negeri Makassar, Indonesia


   Keywords: andiriposi’, structure, custom, practical, function



   1. Introduction

    The old adage says, “it’s different from the bottom of the fishpond, different from
the grass-roots”. Literally, this means that all fishponds are different, and all fields are
different, even the grasshoppers that live in those fields are different. But this is only
a metaphor which tells us that places or regions are very different. This includes the
traditional architectural products of each community in each region and means that
the particular traditional architecture of one distinguishes itself from that of another.
The saying may therefore be applied to traditional architecture in the Indonesian Ar-
chipelago.
    Various ethnic groups in Indonesia have produced various types of traditional ar-
chitecture which, as well as being charming to look at, is of high cultural value and in-
teresting to study. It is, moreover, not only ethnicities, but also sub-ethnicities that have
different architectural characteristics or typologies, all of them enriching traditional In-
donesian culture and architecture.
    The researchers were interested in studying and examining more closely the tradi-
tional architecture in the Pitu Ulunna Salu Region (PUS), an area located in the middle
of the West Sulawesi Province, which administratively consists of seven sub-districts
in Mamasa Regency, known as ATM (Aralle, Tabulahan, and Mambi) in the aftermath
of Law No.11 of 2002 concerning the formation of Palopo City and Mamasa Regency.
    In Mamasa Regency, there are cultural differences that have penetrated into this
region from the outside and have affected the procedures for building houses. This
situation has consequently given rise to different architectural models, even though in
some areas there are certain similarities. According to Ambe ‘Kapala Mangngi’ (a com-
munity leader and traditional figure), who was interviewed by the author in Nosu, mi-
gration to Mamasa ocurred through three channels, a view also upheld by Buijs, a re-
searcher and anthropologist from Leiden University. The three channels were, namely:
1) The middle route – this route enters the Pana area, Mamasa, and reaches Mambi
    as stated by Ambe’ Pa’doran in an interview. Its distinctive feature is ‘ ada’ sanda
    mata, sanda ma’pata’ sibawa kamalangngisan anna gayang sa’de, which means


   * Corresponding author: mithen@unm.ac.id
                                                                                                                                                   complete customary rules are to be adopted starting from the simplest traditional
M. Lullulangi, R. Tenriola, O. Sampebua - Andiriposi’ and its function in traditional houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia



                                                                                                                                                   ceremony to the highest traditional ceremony called malangngi’, in which one of the
                                                                                                                                                   principal features is the killing of a sacrificial animal by stabbing it on the side.
                                                                                                                                              2) The northern entrance – this route enters Tabang, Tabulahan, Kalumpang, as stat-
                                                                                                                                                   ed by Ambe’ Bobolangi’ in an interview. Here, the main characteristic is the ada’
                                                                                                                                                   sanda rumpukan sibawa pasayoan anna gayang sa’de; that is, several kinds of
                                                                                                                                                   traditions have been approved in this area and are to be implemented using full
                                                                                                                                                   traditional ceremony and artefacts in the form of heirlooms and killing sacrificial
                                                                                                                                                   animals as offerings by stabbing them on the side.
                                                                                                                                              3) The southern route, which enters the Simbuang, Pattae, Messawa, and Suma-
                                                                                                                                                   rorong areas as described by Ambe ’Sundidi in an interview. Its distinctive feature
                                                                                                                                                   is the ada’ sangkandean sangngayokan sibawa gayang kollong; this means there
                                                                                                                                                   is only one adat (tradition or custom) and the implementation of a traditional cere-
                                                                                                                                                   mony marked by killing an animal as an offering by stabbing it in the throat [1].
                                                                                                                                                   Based on these three routes, there are some differences in implementing customs,
                                                                                                                                              for example, in the practice of slaughtering animals. If in the central and northern regions
                                                                                                                                              they stab a pig from the side, a buffalo is slaughtered by slitting its neck. This applies to
                                                                                                                                              all areas ranging from Pa’na, Tabang, and Mamasa, to the Mambi region. But specifi-
                                                                                                                                              cally, for the Sumarorong, Tabone, Messawa, Sepang or southern regions of Mamasa
                                                                                                                                              Regency, the way to slaughter a pig in a traditional ceremony is to stab it at the base
                                                                                                                                              of its neck and, in the case of a buffalo, by spearing it from the base of the neck through
                                                                                                                                              to the heart.
                                                                                                                                                   To carry out these rituals, which are important community practices, even today, a
                                                                                                                                              container is needed, and that container is architecture. In the past, traditional architec-
                                                                                                                                              ture provided a forum for performing community activities and practices in daily life at
                                                                                                                                              home, within the family, and in social relationships with the people around them. There-
                                                                                                                                              fore culture, as an activity, together with the environment it takes place in, can be seen
                                                                                                                                              as the genius of the local community that has influenced the traditional architecture in
                                                                                                                                              each region. This means certain differences existed in the customary procedure for
                                                                                                                                              building houses, including several related aspects, in particular, architectural ornaments.
                                                                                                                                              The main house, in which the community leader (customary leader) lived, was of pri-
                                                                                                                                              mary importance and played a major role in all community activities. Specifically, in the
                                                                                                                                              Mambi and surrounding areas, which is commonly referred to as the Pitu Ulunna Salu
                                                                                                                                              (PUS) region, Buijs said, “Although the old tradition is still very strong in some places
                                                                                                                                              in PUS, in many ways it is affected by its relationship with the coast. The shape of the
                                                                                                                                              houses is similar to the shape of the Mandar house, and many PUS names show the
                                                                                                                                              background of the Mandar” [2]. Therefore, the traditional architectural model in this
                                                                                                                                              area is very different from other regions.
                                                                                                                                                   To understand traditional architecture, some opinions are expressed about what
                                                                                                                                              architecture is. Rapoport said “Architecture is all kinds of developments that are inten-
                                                                                                                                              tionally carried out to change the physical environment and adapt it to certain adminis-
                                                                                                                                              trative schemes that emphasize more, the socio-cultural elements” [3]. Another opin-
                                                                                                                                              ion, expressed by Sholihah, states that “Architecture comes from the word “archi” which
                                                                                                                                              means head, and “techton” which means craftsman. In general, architecture is the art
                                                                                                                                              that is carried out by an individual or group in designing a building that comes from
                                                                                                                                              their ideas and imagination” [4]. Furthermore, Mithen explained that traditional archi-
                                                                                                                                              tecture is an architectural work designed by traditional communities from generation to
                                                                                                                                              generation as a means of carrying out various activities and meeting the needs of ev-
                                                                                                                                              eryday life [5].


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    The traditional house is a form of traditional architecture that all ethnic groups
throughout Indonesia possess. Yulianus, explained that traditional architecture is the
result of local culture [6]. Therefore, it can be concluded that the traditional architecture
of Pitu Ulunna Salu consisting of the traditional house and the surrounding built envi-
ronment, such as the rice barn, as well as the rice fields that are an integral part of the
design, are the result of the culture of the Pitu Ulunna Salu people.



   2. Materials and methods

     The research was carried out in the Pitu Ulunna Salu (PUS) region, Mamasa Re-
gency and its objective was to determine the function of the Andiriposi’ as the main
pillar in a traditional house in the Pitu Ulunna Salu area, in the past. To achieve this
objective, a qualitative study was carried out which explored several research areas.
This included data collection, which was done by observation and in-depth interviews
with community elders who still had knowledge of the function of the Andiriposi in tra-
ditional houses in the region, as well as data presentation, data reduction and analysis;
finally, conclusions were drawn by examining all the information obtained through the
research [7].



   3. Results

   3.1. Architectural review

     After accurately exploring the research area, it was found that only two traditional
houses with Andiriposi’ were still intact. According to community information, such




                                                                                                  Conservation science in Cultural Heritage
houses have long been abandoned, namely since the community embraced Christi-
anity and Islam, which started with the arrival of the Dutch, who spread Christianity
in the area, in 1907. Then, several decades later, after the area became more acces-
sible, traders from the Bugis region followed, who spread Islam. Only a few still adhere
to local ancestral beliefs, or aluk mappurondo, and this is what has contributed to the
survival of the two traditional houses. Another traditional house in the same style was
destroyed only some time ago simply because no one looked after it or cared about
it anymore.
     The two traditional houses that are still intact are in different villages, one in Kaju
Bera village and the other in Kondo Ruba’ village. These two villages are the sites of
the aluk mappurondo (ancestral religion) which is still practiced, even though the pop-
ulation is so small that the two traditional houses are threatened with extinction if the
Regional Tourism Office does not take action to preserve the two remaining relics on
the ancient site.
     The traditional house of Pitu Ulunna Salu is a form of house on stilts. When viewed
from the outside it appears as a very simple structure built with local materials, that
are also simple, such as the material of the roof covering, which is made from sago
palm leaves. Likewise, the physical form from the outside looks very simple, but when
viewed from an interior perspective, it actually has a very important function in fostering
the order of life in society. Figure 1 shows how the physical form of the traditional house
is laid out.


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M. Lullulangi, R. Tenriola, O. Sampebua - Andiriposi’ and its function in traditional houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia




                                                                                                                                              Figure 1. Traditional house plan in Kondo Ruba’ (arrow indicates Andiriposi) (Source: Authors).


                                                                                                                                                   In the middle of the plan of the traditional house in Kondo Ruba’, there is a large
                                                                                                                                              pillar, called Andiriposi’ (indicated by the arrow) that functions as the main pillar and
                                                                                                                                              central structure, because all the pillars that support the house are connected to the
                                                                                                                                              main pillar. The plan also shows the spatial structure of the main room which forms a
                                                                                                                                              large meeting room. The top of the Andiriposi’ appears in the middle of the room, and
                                                                                                                                              is round and flat, not continuous to the roof. The flat part serves as a mortar for pound-
                                                                                                                                              ing rice in the house when it rains; however, it changes its function to become a seat




                                                                                                                                              Figure 2. Longitudinal section of the traditional house of Kondo Ruba’ (Source: Authors’ research
                                                                                                                                              results).


                                                                                            268
for the customary chairman if a meeting is held at the traditional house. In another part,
there is a sleeping area (Lombon), consisting of four rooms; one room is occupied by
the customary head with his wife while another is occupied by his children who, even
though they may be married, live with their parents until they are able to build their own
home. If, however, they already have their own home, when their parents die, one of
their children, who is entrusted with the leadership (usually the first child), must return
to the traditional house and continue their parents’ duties as customary leaders in the
area. Other parts of the structure can be seen in the longitudinal and cross sections in
Figures 2 and 3. Figure 2 is a longitudinal section of the structure illustrating where the
Andiriposi’ stands in the middle of the house. In this position it acts as the main pillar by
carrying the weight of the sub-floor structure without however reaching the upper struc-
ture and supporting it, which is the function of the other pillars. In fact, the other pillars,
which go from the ground to the top of the structure and are connected to each other with
thin beams called pelelen (literally ‘tendrils’), carry the main load of the floor structure.




                                                                                                      Conservation science in Cultural Heritage

 Figure 3. Cross section of the Kondo Ruba traditional house (Source: Authors’ research results).



    Figure 3 is a cross section of the house showing the other smaller pillars around the
Andiriposi’ in the centre and connected to each other by the thin beams (pelelen) which
reach the roof structure, so that the entire structure is seen as a whole single unit with
the Andiriposi’ pillar as the focal point.
    The Andiriposi in Figure 1(house plan) is situated in the centre of the house and as
can be seen in the longitudinal section, in the middle of the meeting room; to the left
and right of the meeting room there is a sleeping area (lombon). As mentioned earlier,
it consists of bedrooms or family rooms that are used by different families. This is be-
cause the traditional house is not inhabited by only one family, but very often by sev-
eral families. These ‘families’ are namely the people who were the first owners to oc-
cupy one of the rooms; then come their children with their families, who may occupy


                                                                                                    269
                                                                                                                                              another room. Therefore, there is usually more than one family in the house, especially
M. Lullulangi, R. Tenriola, O. Sampebua - Andiriposi’ and its function in traditional houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia



                                                                                                                                              if they are not yet well established economically. In this case, they are allowed to stay
                                                                                                                                              in the parents’ house until they are able to make their own house.
                                                                                                                                                   The position of authority is generally bequeathed to the first child. If the first child is
                                                                                                                                              a girl, it may be held by the second or third son. Consequently, the son who replaces
                                                                                                                                              his father lives in the traditional house. If all of the children are women, one of them may
                                                                                                                                              be appointed as the customary head to replace the father and called ada’baine, but she
                                                                                                                                              must meet the criteria of possessing good leadership qualities, which may include fair-
                                                                                                                                              ness, prioritizing public interests over personal or family interests and others, in order to
                                                                                                                                              be a good customary leader too.


                                                                                                                                                  3.2. Physical features of the house

                                                                                                                                                  As explained above, research into this type of house revealed two structures that
                                                                                                                                              were intact: the traditional house in Kondo Ruba and the other, in the traditional village
                                                                                                                                              of Kaju Bera. The characteristics of the two remaining homes can be seen in the photos
                                                                                                                                              (Figure 4 and 5) taken at the research location.




                                                                                                                                              Figure 4. Traditional house in Kondo Ruba’        Figure 5. Traditional house in Kaju Bera (source:
                                                                                                                                              (source: Authors’ research results).              Authors’ research results).


                                                                                                                                                   The original owner of this traditional house, which is hundreds of years old, has
                                                                                                                                              long died and the people who inhabit it today are the fifth generation of descendants of
                                                                                                                                              the first owner.
                                                                                                                                                   Similar to the traditional house in Kondo Ruba, the one in Kaju Bera is also hun-
                                                                                                                                              dreds of years old. Today, the seventh generation of descendants of the first owner live
                                                                                                                                              in it, so it is estimated to be older than the one in Kondo Ruba’.
                                                                                                                                                   Figure 6 shows a detail of the wooden structure of the house. It can be seen that
                                                                                                                                              the corner pillar is connected to other vertical pillars by the narrow poles and beams
                                                                                                                                              (pelelen), which reinforce the structure, making the whole much stronger and more
                                                                                                                                              solid. This is a typical model of the traditional house structure in Kaju Bera.
                                                                                                                                                   The corner pillar also functions as a support for the upper section and through the
                                                                                                                                              connecting network of pillars and beams (pelelen), is connected to the Andiriposi’ in
                                                                                                                                              the middle of the house, so that the entire structure is a unified whole and is extremely
                                                                                                                                              solid. The structure, moreover, is able to absorb shocks, for example, in the event of


                                                                                               270
an earthquake. This reflects the idea of a construction that has been adapted to the
environment, considering that the area is situated on a fault line linked to the move-
ment of the earth’s tectonic plates, in this case, the Saddang Fault, which stretches
from the Mamuju region, heading south, to the East coast of Selayar Island and South
Sulawesi Province, for approximately 500 km. This shows that although the knowledge
of the old people of Pitu Ulunna Salu about tectonic earthquakes may have been lim-
ited, it was based on their empirical experience, so they were able to create a struc-
tural model that adapted to the natural conditions in which they lived; this is a piece of
local wisdom that today’s generation can be proud of. Figure 7 shows the current con-
dition of the Andiriposi’ inside the house (indicated by arrow).




Figure 6. The main pillars of the traditional   Figure 7. The Andiriposi’ in the middle of the
house in Kaju Bera connected to one another     traditional house in Kondoruba’ appears larger
by narrow beams called pelelen (Source: Au-     than the other pillars (source: Authors’ research
thors’ research results).                       results).




                                                                                                      Conservation science in Cultural Heritage
     Figure 7 shows the Andiriposi’ which stands in the middle of the house. Underneath
the house, the Andiriposi’ is buried in the ground and is surrounded by large stones;
together they form the foundations of the structure, so there is no lower floor in which
it is connected to other supporting pillars by the narrow beams (pelelen) This makes
the structure as a whole, a strong, stable, solid unit.


   4. Discussion

     The structural materials used to build the house are easily obtained from around
the location of the village, and consist primarily of uru wood and hardwood, fibers and
stones. To tie the pieces of wood together, a peg and tie system was used. The specif-
ics of the traditional house, include the Andiriposi’ or the main pillar in the middle of the
house, made specifically to be the focal point; because of its special function, it is deco-
rated in a very particular way. A good example is the Andiriposi’ in the center of the
structure of the traditional house typical of the Pitu Ulunna Salu area.
     Pua ‘Sundung, a humanist, explains that this main pillar is the starting point for the
construction of the houses because everything revolves around this point. It is the first
pillar to be installed, then the other pillars follow, after which they are connected to one
another by the narrow beams called pelelen. According to stories told by the old people


                                                                                                    271
                                                                                                                                              in this area, in the past, if they wanted to construct a traditional house, the ancestors
M. Lullulangi, R. Tenriola, O. Sampebua - Andiriposi’ and its function in traditional houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia



                                                                                                                                              of the Pitu Ulunna Salu people looked for large, tall, straight trees that were healthy
                                                                                                                                              and situated on even ground. The type of wood was uru wood, a wood of good qual-
                                                                                                                                              ity that grows in the area. The tree was not felled at the base but in the middle be-
                                                                                                                                              cause it was the part of the tree with its roots in the ground that was then used as the
                                                                                                                                              Andiriposi’. A hole was then made for each pole (pelelen or ‘tendrils’) to connect with
                                                                                                                                              the smaller pillars that were installed later, and the house was built around the Andi-
                                                                                                                                              riposi. So, the base of the tree remained intact with its roots and was integrated into
                                                                                                                                              the house, with the Andiriposi as the focal pillar inside the traditional house of Pitu
                                                                                                                                              Ulunna Salu.
                                                                                                                                                   This is confirmed by Buijs, who explains that all wood used for structural materi-
                                                                                                                                              als in traditional houses has two ends, namely the base from near the roots and the
                                                                                                                                              top associated with the branches, twigs, shoots and leaves. If the wood is used as a
                                                                                                                                              pillar, then the base must be at the bottom, it cannot be inverted. Thus, when install-
                                                                                                                                              ing wood as a structural material, care must be taken in positioning it correctly. For
                                                                                                                                              example, in erecting the pillars in a traditional house, the pillars must have all their
                                                                                                                                              bases in the ground and stand upright. Their function is to bear the load of the floors,
                                                                                                                                              walls and roof above. This is in accordance with local community belief, which as
                                                                                                                                              Buijs writes, states that a house must also bear the burden of life, namely the occu-
                                                                                                                                              pants and household objects inside it, because the house itself is a living organism
                                                                                                                                              and is directly interconnected to the welfare of its occupants. The Andiriposi’ there-
                                                                                                                                              fore, besides functioning as the main pillar in the foundations and being connected
                                                                                                                                              to all other smaller pillars, acts as the focal point inside the living area and as a sym-
                                                                                                                                              bol of the house of the customary leader [1].


                                                                                                                                                 5. Conclusion

                                                                                                                                                 Based on the results and discussion above, it can be concluded that the Andiriposi’
                                                                                                                                              has the following characteristics and functions:
                                                                                                                                              1) As a structure: it is the main pillar in the middle of the house and is situated in the
                                                                                                                                                 center of the lower structure and the floor structure immediately above it, of the
                                                                                                                                                 building;
                                                                                                                                              2) As an adat (custom): it is a starting point for the construction of traditional houses,
                                                                                                                                                 and acts as a seat for the traditional leader during adat meetings;
                                                                                                                                              3) Practical use: it is used as a mortar where rice is pounded and as a place for
                                                                                                                                                 slaughtering pigs when there is a traditional ritual performed inside the traditional
                                                                                                                                                 house.


                                                                                                                                                 Acknowledgments

                                                                                                                                                  Acknowledgments were conveyed to the Mamasa Regency Government through
                                                                                                                                              the Chairman of the Regional Planning and Development Agency (BAPPEDA) who
                                                                                                                                              collaborated on and funded this research. Also, thanks go to the Chairperson of the
                                                                                                                                              Department of Civil Engineering and Planning Makassar State University, who facili-
                                                                                                                                              tated the researcher in collaborating and carrying out this research. Thanks are also
                                                                                                                                              expressed to all the people of Pitu Ulunna Salu, especially those who were willing to
                                                                                                                                              be respondents and help the researchers while at the research site.


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      References

[1]    Buijs, K. (2018). Tradisi Purba Rumah Toraja Mamasa Sulawesi Barat. Hal.147,
       149-153, Makassar: Inninnawa.
[2]    Buijs, K. (2006). Powers of Blessing from the wilderness and from heaven. Struc-
       ture and transformations in the religion of the Toraja in the Mamasa area of South
       Sulawesi. Pp.18. Leiden: KITLV.
[3]    Rapoport, Amos, (1969). House Form and Culture. Prentice Hall Inc. New York
[4]    Sholihah, Ashihatus. (2018). Pengertian Arsitektur, Sejarah, Fungsi, dan Teorinya
       (Lengkap). Available at: https://www.studinews.co.id/pengertian-arsitektur-sejarah-
       fungsi-dan-teorinya-lengkap
[5]    Mithen, (2015). Tipologi Arsitektur Tradisional Mamasa, Sulawesi Barat. Jurnal
       Langkau Betang: Vol.2 N.1 (ISSN 2355-2484).
[6]    Yulianus, (2012). Arsitektur Vernacular dan Arsitektur Tradisional. Available at: http://
       thalesyulianus.blogspot.com/2012/05/arsitektur-vernakular-dan-arsitektur.html
[7]    Miles, Matthew B. Et al. (2014). Qualitative Data Analysis. Sage Publishing
[8]    Pua’ Sundung, Petrus (2010). Selayang Pandang Kebudayaan Pitu Ulunna Salu.
       Polewali: Kandepdikbud.


      Biographical notes

     Mithen Lullulangi, is a Doctor of Environmental Architecture and former Chair of the
Building Engineering Study Program, Department of Civil Engineering and Planning,
Makassar State University. He has conducted many studies in traditional architecture and
the environmental field and has published scientific papers in several Scopus-indexed in-
ternational journals, as well as in dozens of other international journals. In addition, he has
also written several titles on traditional architecture and the environment and actively par-
ticipated in scientific meetings in the form of Proceedings. In 2016 he received an award at




                                                                                                     Conservation science in Cultural Heritage
the International Proceedings for the best paper at the Malaysia University of Technology.

    Onesimus Sampebua has a master’s in architecture; is former Head of Labora-
tory and Studio Architecture at the Faculty of Engineering, Makassar State University.
He carries out research and studies in the field of traditional architecture and in col-
laboration with the corresponding author, to write in several journals and books. In
addition, he is also active as an architectural practitioner and has designed and built
several buildings in Makassar, the city where the author lives. He actively participates
in scientific meetings in the form of Proceedings.

    Raeny Tenriola, has a master’s in architecture; Raeny currently serves as Chair of
the Building Engineering Study Program in the Department of Civil Engineering and
Planning in Makassar State University and has conducted many studies and research
projects in architecture. Raeny actively writes in several journals and participates in
scientific meetings in the form of Proceedings.


      Summary

   The location of this research is in the Pitu Ulunna Salu (PUS) region, Mamasa Re-
gency, Indonesia. The aim is to examine and report on the function of the Andiriposi’


                                                                                                   273
                                                                                                                                              in traditional houses in the Pitu Ulunna Salu area in the past. The methodology involved
M. Lullulangi, R. Tenriola, O. Sampebua - Andiriposi’ and its function in traditional houses at Pitu Ulunna Salu, Mamasa Regency, Indonesia



                                                                                                                                              carrying out a qualitative study by exploring all research areas. Data was collected by
                                                                                                                                              observation and in-depth interviews with the local elders who still have knowledge of
                                                                                                                                              the function of the Andiriposi’ in traditional houses in the past. Data analysis involved
                                                                                                                                              qualitative analysis, which included data collection, data presentation, data reduction
                                                                                                                                              and drawing conclusions. The results showed that the function of the Andiriposi’ in
                                                                                                                                              traditional houses in the Pitu Ulunna Salu area was: 1) Structural: as the main pillar in
                                                                                                                                              the middle of the house and as the central point of the lower structure and the floor of
                                                                                                                                              the building; 2) Adats (customs): as a starting point for the construction of houses and
                                                                                                                                              as a seat for the traditional leader during the implementation of adat meetings; and 3)
                                                                                                                                              Practical function: as a mortar where rice is pounded in the house, and as a place to
                                                                                                                                              slaughter pigs, when there is a traditional ritual performed inside the traditional house.


                                                                                                                                                 Riassunto

                                                                                                                                                  Questa ricerca si svolge nella regione di Pitu Ulunna Salu (PUS), reggenza di Ma-
                                                                                                                                              masa, Indonesia. L’obiettivo è quello di studiare la funzione storica degli Andiriposi’
                                                                                                                                              nelle case tradizionali nella zona di Pitu Ulunna Salu. Nello studio sono stati raccolti
                                                                                                                                              dati mediante una metodologia basata sul’osservazione e sulle interviste con gli anzia-
                                                                                                                                              ni locali che hanno conosciuto la funzione degli Andiriposi’ nelle case tradizionali.
                                                                                                                                              L’analisi dei dati ha comportato un’analisi qualitativa, che ha incluso la raccolta, la pre-
                                                                                                                                              sentazione, la sintesi dei dati e le conseguenti conclusioni. I risultati hanno mostrato
                                                                                                                                              che la funzione degli Andiriposi ‘nelle case tradizionali nella zona di Pitu Ulunna Salu
                                                                                                                                              era: 1) Strutturale: come pilastro principale al centro della casa e come punto centrale
                                                                                                                                              della struttura inferiore e del pavimento dell’edificio; 2) Adats (tradizioni): come punto
                                                                                                                                              di partenza per la costruzione di case e come sede del leader tradizionale durante la
                                                                                                                                              realizzazione degli incontri adat; e 3) Pratica: come mortaio dove il riso viene pestato
                                                                                                                                              in casa, e come luogo per macellare i maiali, quando all’interno della casa tradizionale
                                                                                                                                              viene eseguito un rituale tradizionale.




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