1.THE NOMADLAND-S1_1(Research)/RIBA Silver Medal Nomination

MArch 2 INFRA:SPACE - Studio One

MANCHESTER SCHOOL OF ARCHITECTURE

‘The urban is a process, not a universal form, settlement type or bounded unit’

Lingxi Tao-Luo Zhang-Qirui Wang-Siqi Guo

ATELIER INTRO

‘Infrastructure Space seeks to find the latent possibilities inherent in things that already exist and to ask how these might be put to use in the service of society. We are concerned with the productive capacity of existing infrastructure and the combination of systems into new infrastructure that address environmental issues in tandem with the socio-cultural ramifications. We accept time as an operative condition and within this, use as a temporary state amidst more structural permanence. Materially, we are interested in the recovery of matter and the oscillations of scale as things are cast and recast, processed and reprocessed, eroded and reconstituted. Moreover, we are interested in how the virtual and real co-exist and the technological, environmental and ecological opportunities within these parameters.’

This project will look into the theory of Nomad and test the Nomadism on different scales of the North Sea. It is the intension of this portfolio to create a new methodology via the theory of Nomad to look into relatively large territories. And draw a new understanding towards the movement of the flows of people, material etc... driven by ecological and non-ecological factors.

The portfolio will start by answering the question of what is the Nomadland, and then building up the methodology of Nomad via readings and case studies of the last sea-nomads Sama Bajau. After that, using the three scales of Nomad (Figure, Cluster, System) to investigate three aspects of the North Sea: the energy, logistics and aqua and find the pat-

terns of each circulation. Finally, build up findings and provide speculations via digital methods.

Key Words: Nomadland, the North Sea, Energy, Logistics, Aqua.

(Evaline) Lingxi Tao

(Emily) Luo Zhang

(Ryan) Qirui Wang

(Nick) Siqi Guo

Part A: The Nomadland Background and Methodology Study

Chapter I: North Sea In Flux

Chapter II: Nomad Theory

Chapter III: SAMA BAJAU

Part B: The North Sea Atlas Look into the North Sea

Chapter IV: Energy

Chapter V: Logistics

Chapter VI: Aqua+

Part C: Towards A Future Nomad Conclusion and Speculation

Chapter VII: Conclusion

Chapter VIII: Speculation

Appendix: Site Photos & Bibliography

What is Nomadland?

In the context of a globalized economy, cities are highly interdependent. Contemporary cities are no longer a political concept, but a part of a new global city network. The traditional urban analysis method cannot be used as a tool to explain contemporary production and life: city-countryside; center-periphery; internal-external binary classification is eliminated by the high-speed flow of data, economy, social, and cultural flow.

In Nomadland (the culture as well as the film), architecture is pared down to its minimal state. The balance between built and natural environments is skewed heavily to the latter. Architecture is no longer confined to rooms or walls, gardens or even anything bought or sold. It is the world itself, and it’s only through detachment that one comes to realise it.

Therefore, the pattern of modern nomadic provides us with a new perspective, re-seeing the territory as a whole and observing new organizational logic, in order to project the development strategies applicable to contemporary cities.

PART A THE NOMADLAND

Chapter I: The North Sea In Flux

History Review

View back to history, the North Sea is an ever-changing landscape both geologically and culturally. And a major part of its story is about how the revolution of human productions projects on nature.

The North Sea used to be a shallow island that connected the Europe continent to Britain around 6000BC, and early human activity was proved to be rooted in this area since then. As time changed, small-scale fishing in tune with the shipping route played a crucial role in local production, trading and political exchange across littoral countries. This role was further strengthened by the modern fishing and shipping industry. The North Sea had become one of the busiest sea areas of the world.

The discovery of oil & gas resources in 1969 profoundly changed its production structure. Now there are thousands of rigs floating in the middle of the sea, and countless support vessels crossing between rigs and coasts, which, reshape the North Sea landscape.

Emerging Challenges

With the North Sea becoming an important resource, conflicting interests between its stakeholders added vast uncertainty to it.

Competition for resources and controversy about nature exploitations are always along with industrial development. Since mass production took the lead, a growing proportion of above and below ocean space was occupied. The issue was aggressive by the next clean energy revolution, which lifts spatial demand for offshore wind farming. The industry transfers have a great influence on the future of the North Sea and onshore regions which are bonded with these changes.

Vision 2050

In this decade, concern about climate change was delivered as acts, agreements and policies by worldwide agencies. This could be new challenges or opportunities for the future flux of the North Sea.

The UK had an early response to climate change with significant acts in 2008, which already projected the vision of cutting greenhouse gases by 2050. And the just ended COP26 hold in Glasgow reached a new 1.5-degree-agreement including phasing out coal and ending fossil fuels subsidies. The North Sea was a pioneer experiment field of climate change, offshore wind farm investments doubled from 2019-20, the government restriction on oil exploration, and assessment of the eco-system. All changes make a sign for the North Sea flux in future.

The Policy Iceberg

By breaking down the actual influence of agency responses, environmental facts and new technologies, we discovered the modern nomad on three major productions of the North Sea.

Energy, logistics and fishery would still be the major activities, but they must make changes to achieve net-zero 2050. From the direct force form policy, technology such as efficient offshore wind turbine instalment and tide energy make clean energy regeneration possible. Also, the physical condition of the North Sea would keep changing with environmental facts. It will brew a variety of changes and potential industries present as not only the employment structure shifts but also material and infrastructure transformation simultaneously. We use nomad to describe the phenomenon.

Scenario I: Energy

“Oil and gas out, offshore wind in.” can be a summary of the future energy industry.

On one hand, big companies shift their direction to the clean energy industry including wind turbine processing, transfer and installation, alongside investment in the coastal region for future operation. On the other hand, a large number of rigs that were built 40 years ago are facing decommission in the next 10 years. These giant infrastructures also demand a large amount of process capacity in the coastal region.

Scenario II: Logistics

Growing potential and unrest were brought to the North Sea logistics after Brexit and Arctic route proposal.

The UK had a high dependency on commodity trading historically, but Brexit is quickly changing trading relationships. Compared to the first season in 2020, the total inward shipping units hit the hardest with a 17% fall, yet new deals with other countries won’t come quickly or easily. However, an increasing amount of seaborne traffic is moving along a new Siberian coastal route, cutting journey time and boosting trade prospects. Wider political changes are happening.

Scenario III: Aqua+

Fishery decimation and migration from warm waters are disrupting fishermen’s livelihoods.

The sustainability of Large-scale fishing is constantly worried since the trawl ships were proven to disrupt seabed habitats. North Sea cod stocks were once plentiful but plummeted – and came perilously close to collapse – between the early 1970s and 2006. New studies on the interaction of fishery and global warming warn that fishermen largely have to follow the schools northward or turn into static aquaculture.

Nomadism:

Nomad Theory

Modern Nomad

Nomad History

Motivitions

Chapter II: Nomad Theory

Nomad Scales:

Figure Cluster System Hybird Spatial comparision

Nomad Movement:

Travel Itinerant Transient

Nomad Theories

We are now living in the nomad world. As infrastructure and transportation greatly connect each corner around the world, the circulation of population, products and data depicts true relationships in modern society.

Through travel and exchange, human and non-human figures become more independent from the concept of urban, but blend into the international network instead. This mobility raises the question of whether we are transgressing into a state of nomadism, of perpetual transience.

By dialectical comparing the traditional concept of the nomad and the modern nomad, we are able to build a new methodology to invest in and analyse complex urban landscapes.

The word nomad is used to describe the movement of certain human community and their relation with nature. The invention of the “polis” offered a relative static region in which, people are living a sedentary lifestyle. Therefore, the modern nomad theory aims to reveal the actual flow underneath the urban structure and how this movement interacts with the existing landscape.

Project Framework

Nomadism

There is a wide range of theoretical study of various urban circulations. From sociologist Saskia Sassen’s global cities to urban implosion

by Albert Pope, the research objects in this abstract concept can be included in the territory, relation and ethical issues. Between the first two, the network is introduced as an effective tool. To bring the modern nomad theory into the North Sea atlas, we decide to focus on building the network first. It includes framed structure of re-investing urban landscape with the lens of the nomad and finding its conflict/ advantage for future speculation. Ethical discussion on nomadism will be the major part of intervention strategies in Studio2&3.

Study Of Nomad In History

Viking expansion

The first recorded Viking raid took place on 8th June 793 on the Holy Island of Lindisfarne, North East England.

The Great Heathen Army rampaged across large parts of what is modernday England.

Motivations:

The Viking Age in England came to an end when the Norwegian King, Harald Hardrada was slain by the English Anglo-Saxon King, Harold Godwinson, at the Battle of Stamford Bridge.

The Viking people had outgrown their homeland's agricultural potential.

Due to a desire to find women from other countries.

It was a search for vengeance against continental Europeans for previous attacks in England on the Vikings and affiliated Christian monasteries. These were raided because they were wealth centres with well-stocked farms, according to historian Peter Sawyer.

Study Of Nomad In History

Spreading Urbanization

Motivations:

The main reason for migrating during the 19th century was to find work.

It involved movement from one country to another, in this case Britain. The British had a vast empire at the time, which included America, Canada, South Africa, and Australia, and people began to migrate to these nations in pursuit of a better life.

Industry ultimately built factories outside of London due to technological and scientific advancements. As a result, a number of cities in England developed larger and smaller urban contexts where people began to work in factories and other mass employment establishments.

Following the revolution, Britain was filled with huge cities producing enormous quantities of industrial goods. Someone would soon export both these inventive items and the way of life of people who helped create them to Europe and the rest of the globe.

Thomas Newcomen invents the first steam engine.

The first industrial revolution started

The industrial revolution of mechanical production, railroads and steam power

The industrial revolution reaches the Europe continent from the UK

The second Industrial revolution featured steel, oil, electricity and combustion machines

Study Of Nomad In History

Journey back to North Sea

Motivations:

Exploring/Finding resources: as it is the nature of human exploration.

Looking for greener energy such as onshore and offshore wind farms, they provide renewable energy; they provide a domestic energy source; they create jobs and they do not emit environmental pollutants or greenhouse gases.

Limited potential of housing and resources on the land.

Professor James Blyth creates the first electricity-generating windmill

The UK’s National Grid is born

90% of UK’s gas is derived from coal

First UK wind farm completed in Cornwall

UK target for net zero emissions

Motivation of Nomadic System

Factors

‘Nomadic movement is a response not only to physico-biotic conditions and to other features of a sociopolitical kind in the total external environment of nomads; but it is also, and importantly, a response to the internal context of the socio-cultural system of the people.’(Gulliver, 2018)

Referring to Dwyer’s (2008) classification of nomadic motives, we divide the movement for nomadic into two categories, respectively ecological factors and non-ecological factors.

Ecological factors determined the general aspects of migratory patterns (such as seasonal migrations from one ecological zone to another), while non-ecological factors determined the concrete details of movements and schedules. In modern society, the former also includes climate refugees caused by climate change such as rising sea levels. The latter also includes urbanization and the

rapid development of infrastructure. A group of constantly changing places that move with the city on a whim, or change with the change of the city, and the nomads living in it.

Ecological factors

Adaptive nomadism is a form of economic production in which humans take advantage of marginal environments where resources are scarce. It uses the remarkable mobility of humans and even animals to seek new resource networks through nomads when existing ones have been destroyed. Ecological resources that humans cannot directly digest and use are transformed into subsistence needs. Scythians were early nomadic people with a shared cultural, linguistic, and possibly genetic history. Scythians generally refer to the nomadic Iranian people who dominated the Pontic steppe from the 7th century BC to the 3rd century BC. The Scythians made long and short migrations as the seasons changed, in search of richer food.

Adaptive nomadism can be seen as a dynamic network, nomads constantly change their position and state, thus establishing a new network with the new environment.

Motivation of Nomadic System

Non-ecological factors

Politics & Society

The conflict between governments and nomads has a long history. Nomads were frequently outside the direct control of sedentary nations since they lived in remote desert, steppe, or mountain environments. Because of their military might, they frequently became rulers of states. Nomadic bases were used to start the Islamic conquests, the Mongol Empire, and the Ottoman Empire. When political dominance was threatened, nomads simply relocated their civilization and economy.

Nomads usually came to a peaceful agreement with their neighbours where they were successfully enclosed by a state, but in border regions, nomads raided one territory and sought protection in another. Nomads along China's border could always retreat to the steppe, while nomads in Turkestan attacked Iran seeking slaves to sell in Khiva and Bukhara in the 19th century.

Nomads fought everywhere to maintain political structures and social networks within their ethnic groups.

Economy

To expand economic and trade networks, traders and craftsmen (people who make things), travel to exchange goods or to practice their craft where needed.

Between the 2nd century BCE and the 18th century CE, the Silk Road was and is a network of commercial routes connecting East and West. It played a crucial role in the economic, cultural, political, and religious interactions between the two regions. ‘The Silk Road’ usually refers to certain land routes, but it may also refer to sea routes that connect East Asia and Southeast Asia with South Asia, Persia, the Arabian Peninsula, the Near East, East Africa & Southern Europe.

Fruits and vegetables, cattle, grain, leather and skins, tools, religious objects, artwork, valuable stones and metals, and—perhaps more importantly— language, culture, religious beliefs, philosophy, and science were all traded along the Silk Road economic belt.

Nomad Network Across Scales

In revealing diverse spatial myths behind the seemingly intelligible histories of the world cities, the Nomad is explored as an embodiment of differences and peculiarities inherent to public culture. Alienated by the society invented, its identity is used as a tool to derive another point of view when thinking about space practices.

cumstances may be different, but each identity will determine the course of their choice and the system they will build.

The example of nomadism must be related to the particular landscape they choose to live in. These cir -

This chapter mainly attempts to interpret the expression of the nomad’s perspective in literary works, historical reality and architectural concepts. Focus on each nomad individual (not defined as people) and the relationship between its nomad space and the nomads.

'it is our identity that informs our interpretation of space'

Nomad As Figure

‘A woman in her sixties, after losing everything in the Great Recession, embarks on a journey through the American West, living as a van-dwelling modern-day nomad.’

Chloé Zhao In her new award-winning documentary NOMADLAND showed one exploring a life outside of conventional society as a modern-day nomad.

No matter where it is in or under any circumstances, figure is the smallest unit. These units often do not exist on any map, but their existence, or their perspective, is a new direction for observing the world. Figure makes the term ‘nomad’ less rigid and more human.

People who are burdened with pain and exiled from society use ’nomadism‘ as a confrontation between individuals and their destiny. The sentence "I’ll see you down the road" is full of too much loneliness, briefly connecting the travellers who are in a hurry, and witnessing them running on their respective roads without hesitation.

When nomads are wandering, they keep in touch with other wandering individuals and settled individuals, forming a unique network. The film is creating a cycle of circles. The protagonist’s activities are basically a continuous trajectory movement on the network presented by the film.

Nomad As Cluster

'A nomad is a memeber of a group of people who travel from place to place rather than living in one place all the time'

In order to truly dissect the value of the nomad in the context of space, we must first understand who is referenced when the term 'Nomad' is invoked. The historical nomad stands out as a mythical creature, wild and uncontrollable, at one with the space in which they transition.

In physics, the term ‘clusters‘ denotes small, multiatom particles. The term can also refer to the organization of protons and neutrons in the nucleus. As people believe, if enough atoms come together, you will eventually get a liquid or solid. So cluster can be considered as a part of a complete system.

The effect of the architecture (built environment) in its attempts to fix man in space, to exert control over movement, bringing man’s itinerancy to a standstill. The nomad that is contradictory to the notions of ar-

chitecture and thus the notions of civilization.

As stated in A Thousand Plateaus by Deleuze and Guattari, the nomad exists as a dangerous (or heroic, depending on principle) entity seeking to dismantle the state agency. the nomad has the power to undermine the traditional network through sheer existence and whether this power is exercised intentionally or otherwise, it is a power that is synonymous with the existence of the nomad.

Ed Thornton 'Do mental states have their own ecology?' https://undisciplinedenvironments.org/2017/12/18/ ecopsychoanalysis-minds-politics-and-ecology/

Nomad As System

As an idea put forward by Ron Herron in 1964, walking city is like a huge car, composed of intelligent buildings or robots. These intelligent robots can walk on the central axis of the city. The city is like a giant insect-shaped machine. Get out of your tentacles to get resources and exchange your tentacles with each other.

Archigram inherited the idea of SI and negated the traditional concept inherited by modern asset inheritance, that is, the source of assets. Archigram also uses architecture to carry out social welfare and revolution. As stated by Peter Cook, 'Don’t compare architecture to a closed subject; don’t think of the city as a series of houses, but a series of closely related scenarios; Consider housing as an extension of human emancipation and continuity, rather than just providing houses'.

The proposal is incomprehensible to ordinary human-beings if built at the scale of human life, however, this is loosely a formal composi -

tion to resolutely unique functions that are being put on legs and set to roam. The city is a huge network, acting as a node to connect with other networks and frame a new system.

Though not necessarily nomadic, such architects stage urban culture upon in-between spaces that are subject to a temporal flux, a concept that is germane to the notions of the nomad.

Hybird Nomad

'Fearing the catastrophe caused by the solar helium flash, mankind decided to form a coalition government and install engines on the earth to push the earth out of the solar system through power, wander through the universe, and find new galaxies as homes for mankind. The implementation of this wandering plan lasted as long as 2,500 years.'

'Escape the broken system', science fiction works also reflect the concept of nomadism in future events. When the existing system receives impacts and threats, in order to survive, let the earth be a nomadic unit and escape the solar system. It is necessary to find new settlements and establish a new system.

When the nomadic unit becomes a planet, our perspective on the Internet may become broader and unpredictable. When the earth is wandering in the galaxy, who would dare to say that he is not a nomad?

Spatial Comparison Of Nomads

Understanding the scales

In this situation, human beings as an experiencer of space are infinitely magnified, showing various details of the interaction, nomads as people, personal migration, and closer contact with the space that accompanies her and become one.

The nomads here are situated in a fixed network, however, the network itself kept roaming and having relations to other networks.

An individual person will no longer be visible under this system. The walking city is here, as an independent network, trying to connect with other networks, just like the interaction between people, forming a new association.

Nomad Movement

Travel - Itinerant - Transient

Travel

Itinerant

Transient

Machinery routine within 'postmodern hyperspace'

Tension Network: Space, environment and commodity

Momentary collage: New Babylon, Identity allienation 'The movement of transnational capital deconstructs traditional modern borders and cultures and reconstructs new ones, both eroding and consolidating versions of the nation-state. '

'The change of landscape, climatic zones, moving under the open sky generated the relevant requirements to nomadic life: the ability to navigate in time and space, to predict weather changes. '

'A self does not amount to much, but no self is an island; each exists in a fabric of relations that is now more complex and mobile than ever before. A person is always located at nodal points of specific communication circuits. '

'This latest mutation of space-postmodern hyperspace-has finally succeeded in transcending the capacities of the individual human body to locate itself, to organize its immediate surroundings perceptually, and cognitively to map its position in a mappable external world. '

Question of Travel, Caren Kaplan

'Nomads created a peculiar and distinctive culture that is well adapted and finely balanced with nature; its highest manifestation was a nomadic civilization with a spirit of mobility, flexibility, fresh thinking and the romance of adventure. '

Mobility and Displacement, Orhon Myadar

The Postmodern Condition, Jean Lyotard

Chapter III: Case Study-Sama Bajau

Background:

Nomadic History

Nomadic Movement

Population

Living space

Policy

Marine Park

Spatial Evalution

Interaction:

Exchange process

Conflict

Interaction

Site

Tourism

Perception :

Fishing Sailing Trading

Conclusion:

Three Scales of Sama Bajau

From Sama Bajau to the North Sea

Sama Bajau

Background -History of the Bajau

'They are of this nature, that they know no other home than their boats ... and are such enemies of the land, that it does not get from them the slightest labor or industry, nor the profit of any fruit. All their work is in fishing and by this they barter for what they need. (Francisco Combés,1904.) '

The Bajau are a Southeast Asian tribe who inhabit in various parts of Maritime Southeast Asia but are originally from the Malay Peninsula. They speak Sama Bajau, an Austronesian language family subset. People dwell in the Philippines' and Indonesia's coasts and islands, where they make a living from sea-based activities like fishing, trade, and boating (Jeon, 2019). The coral reef deltas of Semporna, Sabah, the Southern Philippines, and East Indonesia are representative regions where a considerable number of Bajau have lived since the late nineteenth century. Rather from dwelling in distinct regions, the Bajau used to live along the fish trading routes. They were known as "sea nomads" and "sea gvpsies" because they lived on houseboats as a family until the middle of the 18th century (Kazufumi Nagatusu,

2017). Several theories exist to explain the arrival of Bajau people in Sabah; some claim they are from Johor.

The Bajau develop their identity through defining themselves, their language, and their way of life, according to ethnographic and historical evidence(Jeon, 2019).In Malay, "Sama" means "us," and is used by the Bajau to call themselves "Jomo Sama" (the Sama people). The Sama are a highly fragmented people, without overall political integration. Primary social identities tend to be strongly focused locally within these named and regionally recognized subgroups.'Bajau,' on the other hand, is a term coined by outsiders rather than one they use themselves. According to one theory, the word Bajau comes from the Malay word 'beriauhan,' which means 'the remote state of eternality.' Another theory is that the name comes from the term "bujak laut," which refers to a tool used to catch marine animals like fish and sea cucumbers. The Bajau are frequently referred to in their locality as "xx (local name) Balau."

Both titles have negative overtones, reflecting the Baiau's reputation as a pariah among people who live ashore (Jeon, 2019). Language is the second aspect of Bajau identity. One of the most crucial characteristics that can separate one tribe from another is language (Jeon, 2019). The Bajau language has been split into around ten dialects. There are also some cultural differences between them. Bajau habitats can be split into four groups: those who reside on the island of Carpool off the Philippines' northeast coast, those who live along the west coasts of Sabah, those who live in the Sulu Archipelago, and those who live

in Sulawesi. The Bajau retain distinct cultural qualities in each of these four regions. Fishing and coconut cultivation are the main sources of income for the Bajau on Carpool Island. They are also not socially related to the present Bajau because their home is geographically separated from other Bajau tribes. The Sabah West Coast Bajau and the Sulu Bajau reside close together, yet there are little ties between them. Sulu and Sulawesi Bajau have distinct language and cultural characteristics (Kazufumi Nagatusu, 2017) Religion is the third component that makes up the Bajau's identity. It is unknown when the Bajau converted to Islam or what religion they followed prior to that. The modern Bajau, on the other hand, are predominantly Muslim (Jeon, 2019).

The Bajo played a major role in the growth of the State of Gowa to a political and economic power in eastern Indonesia during the sixteenth and early seventeenth century as expert sailors and nautical

specialists. The Bajo were useful as explorers, messengers, sailors, and harvesters of marine resources that were traded to other centres in East and Southeast Asia in these dominant maritime nations.

Over the last three centuries, Sama-speaking boat nomads appear to have developed an archipelagowide trading network in marine products — mainly trepang and turtle shell — that has reached as far as Australia's northern coastlines. After the eighteenth century, some Bajau switched from boat nomadism to sedentary life, altering their collective identity and ties with others in the larger, polyethnic society. The distribution of Bajo around the region was still influenced by the commerce in sea items.

The majority of Sama speakers now reside in pile house villages built along the coast, in the littoral zone, and on land. Despite abandoning permanent boat habitation and adopting a more sedentary lifestyle, some Bajo continue to spend brief or lengthy periods of time at sea, living on boats while fishing. The level of participation in maritime activities and lifestyles among Bajo communities varies. In addition to fishing and aquaculture, Bajo engages in boat building, trading, forest product collection, and limited land-based agriculture.

The migratory feature in the Bajos' character is mentioned in every literature about them. Minor migrations will thrive in this environment. Migrating is made easier by transporting all of one's food in a sampan and the relatively straightforward construction of basic houses, which sometimes comprise just of bamboo and palm leaf thatch. Many recent residential places (marked with+) have been left visible on the map. Fishermen live in tiny huts on piles in the coastal ocean, travelling about a lot and trading their catch for corn and other goods. The disappearance of larger types of oysters, snails, starfish, and other species that are divided in the neighbourhood is frequently the reason for their departure. These species, in particular, require time to regenerate. Another factor was that they occasionally felt compelled to convey government officials and their belongings. Dissension within the family or group, or a marriage or friendship with non-Bajos elsewhere, were all reasons for emigration.

They generally stayed in the ocean, which is in bad shape since they are vulnerable to natural disasters. As a result, they must adapt their lifestyles to the natural world and seasons, particularly the influence of the Monsoon. Another issue that must be considered is geology. When the Sea Nomads stayed in the same place for a longer period of time, they began to engage with people from outside the community. Which they must adapt in order to comply with government policies. This has become a crucial requirement for their settlement. Economic activities, government policies, organisation assistance, and cultural acculturation Farming, iron-forging, pottery-making, and weaving, as well as fishing and seafaring, are all mentioned in the reconstructed lexicon. Although their knowledge of the sea may have been intimate, these early proto-Sama-Baiau speakers were by no means wholly sea people. Instead, a marine orientation appears to have coexisted with 'a significant and coherent tradition of land-oriented activity' (Pallesen, 1985: 255), indicating the presence, 'already at this predispersion time [of] a divergence of orientation between the land and the coastal strand' (Pallesen, 1985: 117).

Sama Bajau

Background

-Nomadic Behaviors of the Bajau

Traditional Bajau cosmology, which combines animism and Islam, reveals a complex relationship with the water, which they regard as both diverse and life. Currents and tides, coral reefs, and mangroves all have spirits. Instead of destroying, such regard and expertise may be used to conserve. The Bajau religion is a combination of animism-shamanism, which directly implicate their behavior toward the supernatural, sea ghost, good/lucky day and prohibition. Some ethnographic description emphasizes the strong relation between the Bajau and spirits as he himself had experienced in a ritual.

Nomadic tradition has little to do with fixed dwelling, rather its structures are portable and temporal. The Bajau, though they are sea nomads, at times settle temporarily off coast.

Anthropologist Koentjaraningkrat describes the Bajau nomad as "They [Bajau] traditionally stop at fixed transitional places, selected according to seasonal change and windward direction.

Transitional is selected because the site is good, shady and protected from waves and storms like a gulf. There was no fixed connection between houses. They were, practically isolated from each other

by the plain vast seawater on the horizon. The Bajau view these separated and scattered dwellings patterns as a village, similar to the inland settlement they have seen elsewhere on nearby islands. Unlike traditional houses built on the soil’s ground where symbolism regulates and determines form of vernacular houses and settlements, the spread randomly-like houses of the Bajau, showed no clear cosmic order, thus visually, the sprawled houses shaped a loosely define settlement. There is however evidence which reveals that the structure depends on the depth of the sea floor and therefore it is assumed to determine the position of the structure. In later development, the Bajau use coral sea to construct a plain ground as a base to sustain the posts of their stilt houses. Generally, in traditional society, religions have also influenced the form or orientation of houses and settlement. However, the Bajau religion is more related to diversity and living entities, especially beings of the sea, which have no association with how the house and the desa should be built. As the sea nomad, the Bajau had less concern toward their dwelling structure. Hunter-gatherer or nomad society incline to signify symbolic attributes to their belief of

religion and thus is less concerned on the form of the house they reside in.

The Bajau used to live on boats and followed a nomadic lifestyle, but they have since settled in select locations. Currently, the Bajau rely on marine resources to survive, building and living in dwellings atop wooden pillars in the water. They refer to themselves as "Sama" and refer to non-Bajau people as "Bajai"(Jeon, 2019). The boundary between Bajau and non-Bajau is beginning to dissolve in modern times. Since the Bajau rely on maritime resources, they must rely on the land to meet their basic necessities. The Bajau trade fish for rice, sago, and maize, or they buy them with the money they earn from selling fish (Jeon,2019). The Bajau community's everyday language has shifted as a result of this social interaction. Despite the fact that the Bajau communicate in their own languages, they not only speak Indonesian to the outside world but also understand the languages of other races (Jeon, 2019). There is a high-class aristocracy known as Lolo Same, a middle-class nobility known as Ponggowa, and an ordinary population known as

Gallarang, with low-class Ate or Ata. Ordinary individuals and lower class groupings were not allowed to marry upper and middle nobles. This social stratification persisted since the ideal marriage in the Bajau society was a marriage between kin. However, as the Bajau had settled down and began to live among diverse tribes, they began to marry regardless of class or marry people from other tribes (Titiek Sulivati,2017).

In the village of Sampela, the village chief's son married an Australian woman. Despite this diversity of marriage partners, men in the Bajau tribe pay the full expense of marriage. Men must exchange 88 Rials (unit currency) for their marriage partner in Indonesian currency(Jeon,2019). This is in accordance with Islamic tradition. Muslims make up the majority of the Bajau in the villages of Sampela and Mola. Villagers hear azan sounds during Islamic prayer times and flock to their homes or mosques to pray(Jeon,2019). The villagers memorise lines from the Quran and perform rituals to ward off evil spirits or avert evil, and some even pray to their ancestors for salvation. When they're at sea, they look for "Mbo Janggo" and "Mbo Tambirah." These two souls, according to the Bajau, are the kings of the sea and their forefathers (Titiek Sulivati, 2017).

Sama Bajau

Background

-Nomadic Behaviors of the Bajau

The official curriculum was not essential in the lives of the Bajau who did not live in towns. And the Bajau believed that they could get by on their parents' home schooling alone. They essentially believed that working in the sea and understanding marine life was adequate for their children. Traditional Bajau ceremonies were also used to pass on this information. The Bajau villages, on the other hand, are at odds today over the ceremonies and ancient Bajau knowledge(Jeon,2019). Plastic bags, used fishing equipment, and other trash are left in front of Sampela village homes. Furthermore, due to the house's structure, wastewater drains directly into the sea, generating a foul odour. The Mola village has a population that matches the size of the city, and diverse household garbage is dumped at the bottom of the community's water channel. On the other hand, interest in formal education has grown, despite the collapse of traditional Bajau knowledge based on traditional ceremonies. Capitalism's growth has resulted in an increasing reliance on capital, which has recognised the value of formal education. The locals sent their children to the schoo close to the island even

before the schoo in Sampela village was created. After finishing middle school, pupils in Sampela village aim to enrol in high school in the adjacent metropolis of Kendari. This is because, despite the presence of higher schools in the area, there are numerous hurdles. Even if professors leave town early or arrive late, classes last only approximately 1 to 3 hours every day (Jeon,2019). Furthermore, because there are few job options in the village or region, many yearn for formal education. With government funding, a medical centre was established in 2007 in an isolated community that is comparable to Sampela. It provides minor checks, immunizations, and birth control prescriptions. Patients with serious ailments, however, must go to other islands due to the clinic's tiny size and lack of medical professionals. As a result, Bajau existence is marked by a "lack" of something and "difficulties."

The Baiau have little understanding of capitalist markets, which has resulted in a reduction in local marine resources, difficulties in formal education, and a lack of job possibilities. The Bajau have created a variety of countermeasures to address these issues. They have been hired by

large-scale shipbuilding network corporations or large-scale foreign commercial fishing vessels in recent years, leaving their villages to earn money. Some of them have returned home with their money after working on a trade ship or doing odd tasks throughout their youth(Jeon,2019).

In reaction to the decrease of marine resources owing to pollution and seasonal changes, the Bajau are striving to diversify their domestic economic income by participating in different methods to make money. They capture and collect a variety of fish employing seasonal fishing methods in addition to obtaining and collecting specific sea resources(Jeon,2019). They also engage in other economic activities, such as service industries. Some people use their particular skills to manufacture mats or goggles, while others sell bags, garments, and scarves made from repurposed materials. Migration is another option for the Bajau to tackle their problems. Not only do people leave their villages and move to another community, but they also travel for long periods of time to fish(Jeon,2019). In Sampela, migration is particularly common.

Sama Bajau

Background -The Movement Of Bajau

Through the analysis of the migration history of Bajau people in the past 50 years, the main routes and trends of Bajau are summarized.

Sama Bajau

Background

-The Population Of Bajo

UNCLOS* 200 nauticalmile EEzt limits

*United Nations Convention on the Law of the Sea

The "nine-dash line" (+1) 100,000-200,000

Sama Bajau

Research Sites

For further investigating the cluster/system of the Bajau people, we zoomed in on several interesting locations, these four locations are the main Bajau habitation areas that have a high density of Bajau population. They either show the relationship between Bajau and other systems or the co-habitation relationship of both. By mapping out specific sites, and categorising them by the main relationship with the surrounding area and people, such as Policy and resources. Try to map out the spatial relationship and non-spatial.

Living Space

Sea - The boat

The people of Bajau Laut bought many used boats from the Suluk community who live on the islands and coast of Sabah. In the early stages of many craftsmen among the well-known Bajau Laut people made boats.

Main boat Tempel Bayanan Lepa

1.Used as house to do daily activities such as cooking,sleeping,eating, etc.

2.Used as a storage place for fishes.

3.Used as a public space for events and gathering.

4. Nowadays also used as a tourists attraction.

Side boat Gubang

Boggo-boggo

1.Used as vehicle for transportation and fishing.

2.While not used for fishing,Bajau Laut children use these as playground.

3.Used to locate the fish.

4. Used of new brides to isolated from the main boat for some time.

Living Space

Coastal - The stilt house

Over time, the Bajau Laut community began to make permanent stilt houses on the surface of the water around the island and the coast. Then this community began to make a home on land due to safety and geographical factors. The construction of the Bajau Laut community's stilt house only takes a short time, often finished within a week.

Diom Luma:

The main hall conducts traditional, religious and cultural activities. Place of the marriage ceremony, birth and cemeteries.Dining place.

Kusih:

It is called space for 'kitchen people'. A place to cook and store kitchen utensils and groceries, the family meet here to chat, have breakfast, eat or relax.Also known as a female room to welcome female guests.

Sibai:

A place for men to do basket weaving, repairing nets and net,This space is known as male space as it is entirely used by men to relax, welcome guests and discuss current matters, also can be used to put boys' beds.

Pentan:

A place as a waiting room waits for men back from catching fish. also as a laundry room for washing and drying clothes. Can also be used as a place to prepare meals for a particular occasion and drying fish.

Jambatan:

A Place used to get on and off the boat, Also used to dry fish on the floor or bridge. Head lice activity is also more comfortable at the bridge.

Living Space

Land - The house

Small built-in houses with simple, easy-to-build designs and no specific blueprints are available. In addition to shelter, security, and places to raise children, the Bajau Laut people considers various elements when building their dwellings. The materials used to construct the Bajau Laut tradition house over water are wood from the surrounding area.

Policy

National Marine Park

Area-focused conservation techniques, such as marine protected areas (MPAs), frequently clash with migratory or semi-nomadic maritime indigenous populations' traditional and subsistence traditions, posing a threat to food security.

Article 4 of the International Labour Organization Convention acknowledged the rights of indigenous peoples, including marine nomads or migratory peoples, in 1989. The World Parks Congress (WPC) has recognised the importance of ensuring continuous access to natural resources for indigenous mobile and nomadic peoples within local and transboundary protected areas so that they can continue to hunt, gather, and fish for both subsistence and income. Many Bajau communities now focus on reef fish and other species closer to shore, thanks to recent sedentarization. Reef finfish, tiny pelagics, invertebrates, inshore and mangrove species all contribute to the nutritional health of these populations by delivering critical micronutrients, protein, and other minerals. Bajau fishermen are said to harvest approximately 300 marine species for food, medicine, or trade, according to previous investigations.

Celebes

National Marine Park

Wakatobi National Park (WNP) in eastern Indonesia encompasses the four main islands of Wangiwangi, Kaledupa, Tomia, and Binongko, with a total population of around 100 000 people. All fishing is restricted within core zones, marine protection zones, and tourism zones, according to the park's zonation, which was amended in 2008. The exposure of Bajau fishermen to food poverty is exacerbated by a combination of gear limits and cultural

norms; all Bajau villages have physical barriers to alternate terrestrial food sources, as only a small percentage of Bajau people own land. The unusually tiny size of the no-take zones (NTZs) in WNP raises concerns, as small reserves may provide little protection to mobile demersal species. The cumulative effect of these NTZs may simply be to move fishing efforts to neighbouring countries.

Tun Sakaran Marine Park is a marine park off the east coast of Sabah, Malaysia, also known as Semporna Islands Park. The islands of Bodgaya, Boheydulang, Sebangkat, and Salakan, as well as the sand cays of Maiga, Sibuan, and Mantabuan, and the patch reefs of Church and Kapikan, make up this group. With a total area of 350 km2, the park became the eighth gazetted area under Sabah Parks in 2004. The park's population is estimated to be roughly 2,000 individuals, the majority

Wakatobi National Park

Tun Sakaran Marine Park

of whom are nomadic Bajau Laut (Sea Gypsies) who live in stilt huts and houseboats in and around the marine park.

Spatial evolution

Satellite map of Pulau Gaya in Malaysia

Satellite map in 2009

Satellite map in 2015

Satellite map in 2018