ARCHITECTURE HERITAGE OF KAMPUNG KUCHAI by Francis Chuah

MASTER OF ARCHITECTURE STUDENTS COLLABORATION UNIVERSITI TEKNOLOGI MALAYSIA

MASTER OF ARCHITECTURE STUDENTS COLLABORATION UNIVERSITI TEKNOLOGI MALAYSIA

Editor: Thing Kai Ren Designers: Nor Shahirah binti Abu Bakar, Nurul Ain binti Mohd Yusri Typesetter: Chuah Kok Sheng Authors: Thing Kai Ren, Nor Shahirah binti Abu Bakar, Aisyah binti Shafudin, Nurul Ain binti Mohd Yusri, Khairunniza binti Mahya, Chuah Kok Seng Copyright ÂŠ 2020 KALAM All rights reserved. No part of this book, either text or illustration, may be used or reproduced in any form without prior written permission from the publisher. Published by KALAM Pusat Kajian Alam Bina Dunia Melayu, Universiti Teknologi Malaysia, 81310, UTM Johor Bahru, Johor, Malaysia Published in Malaysia Cover and page layout design by Nor Shahirah binti Abu Bakar, Nurul Ain binti Mohd Yusri ISBN-XX: XXX-X-XXXXX-XXX-X

ACKNOWLEDGMENT In the process of producing this book, we had help and guidance from a group of spectacular individuals, who deserves our greatest gratitude. The completion of this book gave us much pleasure and satisfaction. We would like to show our utmost gratitude to Prof. Dr. Syed Ahmad Iskandar bin Syed Ariffin and Ms. Jamilia Marsin for giving us guidance along the way. We would like to expand our deepest gratitude to every individual who had directly and indirectly guided us in the completion of this book. In addition, a heartfelt thank you to Prof. Dr. Syed Ahmad Iskandar bin Syed Ariffin, who introduced us to the methodology of work, and whose passion for the “underlying structures” had lasting effect on all of us. We would like to thank the Universiti Teknologi Malaysia and KALAM for their consent to include copyrighted pictures as a part of this book.. We are immensely grateful to all involved: ii

Pusat Kajian Alam Bina Dunia Melayu (KALAM) Jabatan Senibina, Fakulti Alam Bina, Universiti Teknologi Malaysia, Skudai, Johor.

Ar. Noraslinda binti Abdul Rahman, Director KALAM, Jabatan Senibina, Fakulti Alam Bina, Universiti Teknologi Malaysia, Skudai, Johor.

Prof. Dr. Syed Ahmad Iskandar bin Syed Ariﬃn, Executive Director Institut Sultan Iskandar, Universiti Teknologi Malaysia, Skudai, Johor.

History and Inventory Heritage of Kampung Kuchai

Madrasah Kamariah (Kamaliah)

Amirul Akhmal bin Mohd Nepolean Bonarpate Mohd Amirul Ariﬀ bin Mohamad Azman Nik Mohd Najib bin Nik Nordin Nurmawaddah binti Abd Kadir Zahra Zahirah binti M.Syaifulloh

Ahmad Aﬁq Bin Mohd Jasmin Muhammad Uzair Faiz Bin Mohd Thulhah Muhammad Haziq Bin Mad Rashid Ho Wen Han Dayangku Nur Atiqah Binti Mohd Faiz Dhiya Diyanah Binti Dalim Norrazila Binti Muhmad Shah

Supervisor Dr. Lim Yong Long

SPECIAL THANKS

Supervisor Assoc. Prof. Dr. Fawazul Khair bin Ibrahim

Masjid Panglima Genta (Kinta) Ahmad Farid bin Ahmad Anuar Assyahiddin Muhammad bin Reza Syahrial Muhammad Aizat Bin Anuar Nur Shahira binti Mohammed Abdul Nurul Izzati binti Idris Wan Ashrieyl Fakhirin Bin Wan Azahari Zul Fikri bin Salleh

Supervisor Assoc. Prof. Dr. Fawazul Khair bin Ibrahim

Home of Destitute Boys Mohammed Haidar bin Azaman Muhammad Jefry bin Sofian Muhammad Shaifull Ariff bin Shariff Nadiah binti Abd Rahim Nurul Atiqah binti Ramli Nurul binti Abdul Shukor Wan Nur Atiqah binti Wan Ahmad Salleh

Rumah Kedai Wakaf Toh Puan Saripah Ahmad Fikri bin Mohamad Nazeri Hanni Farhana binti Mohd Hisham Hanani Lutﬁ binti Mohd Ikhsan Muhammad Azril Bin Adnan Muhammad Ammar Sulaiman bin Ahmad Kamal Muhammad Irsyad bin Abd Khalid Musfyrah Binti Methal

Supervisor

Dr. Lim Yong Long

Dr. Ahmad Saifuddin bin Abdullah and Dr. Fadhlina binti Ahmad @ Tauﬁk iii

PREFACE Kampung Kuchai in Ipoh, Perak has seen its fair share of British influence during the occupation of the British Empire on the Malay Peninsula between 18th and the 20th centuries. The influences of the British Empire can be seen from the century old buildings found in Kampung Kuchai where some of them are still standing albeit in different forms of disrepair. These buildings are labelled as heritage architecture of Kampung Kuchai and must be preserved and conserved for the future generations. Heritage architecture of Kampung Kuchai represent the Malay’s value of spirituality, esthetic and ethics. In addition, it also shows the multicultural aspects of Kampung Kuchai in the form of shop houses, residences and religious building. This book is a culmination and collaborations of hard work between the 2nd year of Bachelor Architecture students and 1st year of Master Architecture students of Universiti Teknologi Malaysia v

Table of

CONTENTS Chapter 1: Ipoh, Perak

Chapter 2: Kampung Kuchai

Chapter 3: Site Context

Chapter 4: Masjid Panglima Genta

Chapter 5: Madrasah Kamariah

Chapter 6: Home of Destitute Boys

- History of Perak

- History of Kampung Kuchai

- Masterplan

- Abstract

- Relation with Sungai Kinta

- Background and History

- Background History

- Mosque Architecture

- Architecture

- The Chronology

- Building Structure

- Economy of Perak - Geography of Perak - Demography of perak - Religion of Perak - Language of Perak - Background of Kinta

- The development of Heritage Architecture of Kampung Kuchai

- Facilities within village

- Founder of Kampung Kuchai

- Downfall and Revival - Space Planning & Building Structure

- Background Ipoh 01 - 06

Table of contents

07 - 14

15 - 32

33 - 50

51 - 68

69 - 88

Chapter 7: Rumah Kedai Wakaf Toh Puan Saripah

Conclusion

References

- Abstract - Background History - Architecture - Building Structure

89 - 112

113 - 114

115 - 130 Table of contents

vii

CHAPTER

01| IPOH, PERAK

BACKGROUND HISTORY

Ipoh, Perak

BACKGROUND HISTORY

Prehistoric Era

IPOH, PERAK

There are historical evidences from the prehistoric era (Palaeolithic Age) found in Kota Tampan in Lenggong. It showed that tools made from stone and human fossil known as ‘Perak man’.

Name of Perak Based on the interview with Dr. Adib Vincent Tung, the name of Perak came from the “ﬂash caused by a ﬁsh in the water” which looked like silver. In addition, the aforementioned river was also rich with silver and tin ores. Hence, the name of Perak came from the river that is rich with silver (perak in Malay).

There was evidence from the prehistoric era that Perak's early religion was highly inﬂuenced by the Hindu/Buddha era and Islam has started to set ﬁrmly in Perak and Tanah Melayu simultaneously.

There is another saying that the name of Perak came from the Bendahara Tun Perak who was responsible for the development of Perak after three diﬀerent regions combined and formed a new state which was headed by Raja Mudzafar Shah, son of Sultan Mahmud Shah.

Figure 1.1: Map of Perak (Source: www.pngguru.com)

Figure 1.2: Perak state ﬂag (Source: http://sultan.perak.gov.my/informasi/bendera-negeri-perak.html) Ipoh, Perak

Economy of Perak

Geography of Perak

Perak was rich with tin and rubber. Therefore, the state economic development were based on the tin mining industries. Workers from China were imported by the British Empire as tin mining labourers (Figure 1.3).

Perak is located at the north-western of the Peninsular Malaysia, fronting the Straits of Malacca to the west. The portion of west Perak is coast plains with the Perak River at the centre, which ďŹ&#x201A;ows from the north to the south. The Perak river located between the Bintang Range to the west and Keledang Range to the east. There are mountain ranges lies east of the west-coast plains (Figure 1.4).

In 1872, as Perang Larut (Larut War) occurred, Ngah Ibrahim requested help from the British governor which later brought in Indian army to contain the chaotic war situation.

Districts of Perak consists of Bagan Datuk District, Batang Padang District, Hilir Perak District, Hulu Perak District, Kampar District, Kerian District, Kinta District, Kuala Kangsar District, Larut Matang and Selama District, Manjung District, Muallim District, Perak Tengah District. The biggest city in Perak is Ipoh.

In 1885, the ďŹ rst railway track were constructed to connect Taiping and Port Weld. Tar roads had also been developed for the purpose of tin exportation.

Figure 1.3: Mining activities in Perak (Source : www.orangperak.com) 03

Ipoh, Perak

Figure 1.4: Ipoh hill with IPOH sign (Source : www.remotelands.com)

Demography of Perak

Religion of Perak

Perak as of 2019, has an estimate local population of 2,510,000 based on the 2010 Malaysian Census with an immigrant population of 74,200. This makes Perak the ﬁfth largest populous state in Malaysia.

Similarly with the other states in Malaysia, Islam is recognised as the state religion for the local Malays but freedom of religion for the other ethnics. As of 2010 Malaysian Census, Perak’s religion population was predominantly 55.3% Muslim, 25.4% Buddhist, 10.9% Hindu, 4.3% Christian, 1.7% Taoist, 0.8% unknown and 0.9% atheist (Figure 1.6).

Predominantly the Malay ethnic makes up 52.0% of the local Malaysian residents with 29.0% Chineses, 11.0% Indians and another 2.7% identiﬁed as non-Malay bumiputera (Figure 1.5).

Figure 1.5: Ethnic groups in Perak (Source: www.dosm.my)

Languages of Perak

Perak was once the most populous state during the occupation of the British Empire due to its tin mining activities, population decline sharply following the decline of the tin mining industry in Perak where residents decided to move into higher-growth neighbouring states such as Penang, Selangor, Kuala Lumpur and Johor.

As Perak is in a multi-ethnic country and with the occupation of the British Empire bringing in foreign immigrants, naturally Perak is also a linguistically diverse states with the main language being the Malay language dialect or Perak Malay.

Figure 1.6 Religions in Perak (Source: www.dosm.my)

Among Perak’s various languages are the Malaysian Cantonese, Hakka, Mandarin, Teochew, Hokkien and Hokchiu for the Chinese and Tamil language for the Indian ethnics. Ipoh, Perak

IPOH, KINTA,

PERAK

Kinta

Ipoh

Kinta is also known as Genta. Kinta has one of the highest population in Perak. Tin industries in Kinta was the main driver behind the high human population especially in the beginning of the 20th century. However, due to the depletion of tin ores in 1970 and the rapid developments of states such as Selangor and Pulau Pinang, the population had since been in the decline. (Abdurrazaq, 2005)

Ipoh is the capital city of the state of Perak in the Peninsular Malaysia. In 1988, Ipoh was declared as a city by Sultan Azlan Muhib, 108 years after growing out as a Malay village of Paloh along the banks of Sungai Kinta in the 1880s.

Tun Kelalang, sons of Tun Saban had opened Hulu Kinta in 1530. Among the jetty settlements along Sungai Kinta are Kampung Ipoh, Kampung Masjid and Kampung Paloh. The jetties plays an important role in the development of Ipoh (Figure 1.8) (more in chapter 3: Site Context)

Figure 1.7: Map of Kinta (Source: www.remotelands.com) 05

Ipoh, Perak

Figure 1.8: Settlements along the bank of Sungai Kinta (Source: www.remotelands.com)

Figure 1.9: Aerial view of Ipoh Town (Source: Khoe,2019)

Ipoh can be divided into two parts which are Pekan Baru Ipoh (Ipoh New Town) and Pekan Lama Ipoh (Ipoh Old Town). Currently, Ipoh is under Ipoh City Council administration. As of 2020, Ipoh is a popular tourist destination. Ipoh has been conserving the architecture of British Colonial and other heritage buildings. Figure 1.9 & 1.10 shows the preservation and conservation eďŹ&#x20AC;orts of the local municipal towards the buildings left behind by the British Empire. The city is also a hotspot for its rich cuisines and natural attractions.

Figure 1.10: Ipoh Heritage Trail (Source: Abd. Halim Hadi / Shutterstock)

Figure 1.11: Map of Ipoh Heritage Trail (Source: http://ipohheritage.mbi.gov.my/) Ipoh, Perak

CHAPTER

02| KAMPUNG KUCHAI INTRODUCTION OF

Kampung Kuchai

ABSTRACT

KAMPUNG KUCHAI Known as the one of earliest Malay Settlement in Ipoh, Kampung Kuchai has seen her fair shares of British colonists, aristocrats, middle class and poverty-stricken citizens living throughout her formation into a full-ďŹ&#x201A;edge Kampung This chapter will serve as a study of the historical background and emergence of Kampung Kuchai.

Figure 2.1: Map of Kampung Kuchai (Source: Google, 2020) Kampung Kuchai

HISTORY

OF KAMPUNG KUCHAI Kampung Kuchai is located at the opposite of the Sungai Kinta (previously known as Sungai Genta) and adjacent to Kampung Paloh. Previously, Kampung Kuchai was a forest area with no known human settlements. Kampung Kuchai got its name from its location, which is isolated from others as Kuchai in the local Malay language means â&#x20AC;&#x2DC;isolated from othersâ&#x20AC;&#x2122;. The location of Kampung Kuchai shown in Figure 2.2. The architectural heritage in this book will cover four main building that play important role of Kampung Kuchai which are; Masjid Panglima Genta, Madrasah Kamariah,Rumah Kedai Wakaf Toh Puan Saripah and Home for Destitute Boys. The site location of the building shown in Figure 2.3 and 2.4

Figure 2.2: Site location of Ipoh in 1920 (Source: En. Hj Fazil Shuhaimi) 09

Kampung Kuchai

Mr Tung (an expert in history & heritage, a former Panglima Genta) claimed that Kulop Muhamed Yusuﬀ @ Alang Yusuﬀ (the 10th Panglima Genta) was the person who formed Kampung Kuchai and in 1898, he commissioned a mosque to be built in the village. The mosque, known as Masjid Panglima Genta by the locals is located along Jalan Masjid. (more in chapter 4: Masjid Panglima Genta)

A few years later, he commissioned a madrasah (islamic school) in front of the Masjid Panglima Genta known as Madrasah Kamariah. The madrasah was built for the family of Panglima Genta to study in the ﬁeld of Islam.

In 1913, she commissioned shophouses to be built along Jalan Datoh to generate economy for the community of Masjid Paloh. (more in chapter 7: Rumah Kedai Wakaf Toh Puan Saripah)

1935, residents of Kampung Kuchai under the Perak Youth Club, built the Home for Destitute Boys (more in chapter 6: Home for Destitute Boys) for homeless children after the collapse of the tin industry.

(more in chapter 5: Madrasah Kamariah chapter)

Due to overpopulation in Kampung Paloh, Malay settlements overﬂowed over to Kampung Kuchai. Majority of the populations are from the clan of Government Oﬃcers (Pembesar) including Panglima Genta and Seri Adika Raja. Most of the land in Kampung Kuchai are owned by Toh Puan Saripah Rodziah, the wife of Seri Adika Raja Wan Mohammad Salleh. She also owns few plots of lands in Kampung Paloh.

3. 1. Masjid Panglima Genta 2. Madrasah Kamariah 3. Rumah Kedai Wakaf Toh Puan Saripah 4. Home for Destitute Boys

Figure 2.3: Site location of Kampung Kuchai in 1937 (Source: Long, Sudin et al., 2017)

Kampung Kuchai

Kampung Kuchai grew further and the British started to showed interest to take over the lands at the strategic location at the centre of the town. However, they held back Toh Puan Saripah wrote a letter to the oďŹ&#x192;cer of Genta Batu Gajah as shown in the Figure 2.4.

1. 2.

1966, people started to leave Kampung Kuchai in search of better prospects and future which causes the sharp decline of population and the abandonment of Kampung Kuchai. 4.

Figure 2.4: Letter from Toh Puan Saripah to the oďŹ&#x192;cer (Source: Long, Sudin et al., 2017) 11

Kampung Kuchai

1. Masjid Panglima Genta 2. Madrasah Kamariah 3. Rumah Kedai Wakaf Toh Puan Saripah 4. Home for Destitute Boys Figure 2.5: Site location of Kampung Kuchai in 2017 (Source: Long, Sudin et al., 2017)

THE HERITAGE ARCHITECTURE OF KAMPUNG KUCHAI

Masjid Panglima Genta The shape and interior space of the mosque had been renovated as the function and users grew over time. The architecture of the mosque shows the multiple inďŹ&#x201A;uence it had over the years. (more in chapter 4: Masjid Panglima Genta)

Madrasah Kamariah The madrasah was built based on the architecture of a typical malay with timber post and beam framing. The architecture allowed changes to the interiors of the building as the functions changes and the users grew.

Shophouse The shophouses in Kampung Kuchai shows the inďŹ&#x201A;uences of Chinese and European architecture with local Malay characteristics (more in chapter 7: Rumah Kedai Wakaf Toh Puan Saripah)

(more in chapter 5: Masjid Panglima Genta) Figure 2.6: Diagrams of the heritage architectures of Kampung Kuchai

Home for Destitute Boys The children house was built based on the architecture of a typical malay house with timber post and beam framing. Similar to the madrasah, this allow changes to the interiors of the building as the function changes over time. (more in chapter 6: Home for Destitute Boys) Kampung Kuchai

FOUNDER

OF KAMPUNG KUCHAI Kampung Kuchai was formed by Kulop Muhamed Yusuﬀ @ Alang Yusuﬀ shown in the Figure 2.7, 2.8 & 2.9. He was the 10th commander of Genta. Genta was a title given by the second Sultan of Perak. From the study by Abdul Talib, the Panglima Genta title was given by the descendant of Kulop Genta from Sumatera (founder of Kinta). Panglima Genta Kulup Muhammad Yusuf played important roles in the ruling of Perak from 1884 until 1903. He was elected as one of the ‘Perak Council of State’. Besides that, he was the one who encouraged the immigration of Chinese workers and formed the city of Ipoh. In 1890, he was one of the richest Malay in Tanah Melayu.

Kampung Kuchai

Figure 2..7 Panglima Genta Kulup Muhamed Yusuﬀ bin Ngah Abdul Lassam (Source: www.sembangkuala.wordpress.com)

Figure 2.8: Panglima Genta Kulup Muhamed Yusuﬀ bin Ngah Abdul Lassam (Source: Tuan Haji Fazil Shuhaimi bin Talib)

List of Panglima Genta 1. Toh Tambak bin Toh Chandang 2. Toh Changkat Sega bin Panglima Genta Toh Tambak 3. Toh Changkat Rembiah bin Panglima Genta Tok Tambak 4. Toh Paloh bin Panglima Genta Toh Changkat Saga 5. Ngah Ghafar or Ngah Ghapar bin Panglima Genta Toh Changkat Rembiah 6. Ngah Sudin bin Panglima Genta Toh Paloh (also known as Tok Janggut) 7. Ngah Abdul Jaafar or Jabor or Jabar bin Panglima Genta Ngah Ghafar 8. Ngah Abdul Lassam bin Toh Seri Raja Uda Tarin (grandson of Panglima Genta Ngah Sudin) 9. Zainal Abidin or Uda Bidin bin Toh Pandak Abdul Majid (1880-1884) 10. Kulop Muhamed Yusuff bin Panglima Genta Ngah Abdul Lassam (1884- 1903) 11. Abdul Wahab bin Panglima Genta Zainal Abidin (1903-1905) 12. Che Wan bin Panglima Genta Kulop Mohamed Yusuff (1905-1947) 13. Che Wan bin Panglima Genta Kulop Mohamed Yusuff (1947-1951) 14. Dato’ Mohamed Eusoff bin Panglima Genta Mohamed Yusuff (1951-1957) 15. Dato’ Tahwil Azhar bin Ahmad (1951-1980) 16. Dato’ Seri Azizul Hassan bin Abdul Rani (grandson of Yeop Abdul Mutalib, died in 1999 and buried at the Masjid Panglima Genta Cemetery) (1980- 1999) 17. Dato’ Seri Dr. Abdullah Fadzil bin Panglima Genta Che Wan (1999 – present) Figure 2.9: Panglima Genta Kulup Muhamed Yusuff bin Ngah Abdul Lassam with the Perak Council State (Source: www.ipohworld.org)

Kampung Kuchai

CHAPTER

03| SITE CONTEXT KAMPUNG KUCHAI

Site Context

ABSTRACT

KAMPUNG KUCHAI Kampung Kuchai was previously a part of Kampung Paloh, and Datok Panglima Kinta Ngah Abdul Wahab formed a new settlement, Kampung Kuchai. In forming human societies within a new settlement, various factors will be considered to ensure better facilities for the ease of the existing communities and newcomer as well. As Sungai Kinta was located near to the village, its natural characteristic does have an impact on the social, economical as well as the environmental aspects. The river contained raw tin ore that changed the overall landscape of Ipoh and forming the identity and establishment of Old Ipoh as shown in Figure 3.1. Furthermore, the achievements has led to the forming of new infrastructures and facilities to cater to the needs of the communities, such as places of worship and institutional centres.

Figure 3.1: Settlement found along Sungai Kinta (Source: Long, Sudin et al., 2017)

In essence, this chapter discusses the important aspects of site contexts that contributes to the forming of Kampung Kuchai and the relationships.

Site Context

MASTERPLAN

OF KAMPUNG KUCHAI As Kampung Kuchai located near Sungai Kinta and also one of the earliest malay settlement in Ipoh that is known as Kampung Paloh, there were numbers of geographical factors which contributed to the development of the village. Figure 3.2 shows the overall masterplan of Kampung Kuchai in 2017 highlighting the development and infrastructure that has changed the landscape of the village. In this chapter, the relationship between Kampung Kuchai developments and the overall site context that drives the further establishment of Kampung Kuchai will be based on the topics below:

Site Context

Figure 3.2: Masterplan of Kampung Kuchai in 2017 (Source: Long, Sudin et al., 2017)

1. 2. 3. 4. 5. 6.

Relationship with Sungai Kinta Transportation network Places of worship Institutional Centre Sports and Youth Facility Commercial areas (shops & hawkers)

SUNGAI KINTA THE HISTORY

In Malaysia, the exploitation of tin ores is considered as one of the major minerals that contributed toward the nation’s economic development since the early 18th century (Ahmad S. & Jones D., 2013). Perak state was known as the leading venue for tin production, and it had led to the growth of the state’s economy as well the expansion on a diverse societal and cultural aspects due to this factor (Ahmad S. & Jones D., 2013).

According to Majlis Bandaraya Ipoh, Sungai Kinta divides the history of Ipoh into two parts; Old Town and New Town. Geographical location of Sungai Kinta was one of the contributors in forming the identity and establishments of Old Ipoh (Khoo S.N. & Abdur-Razzaq L., 2005). Figure 3.3: Hectarage of Ex-mining Land in Perak (Source: Osman & Ishak., 2012)

According to (Osman & Ishak., 2012), Kinta district has the highest hectarage of ex-mining land in Perak with 47,614 hectares (ha) covered, 58.2% compared to other districts in Perak as shown in Figure 3.3. Sungai Kinta located within Kinta district, which brings signiﬁcant impact towards its surrounding in various aspects and has become one of the merchant route in Old Ipoh as shown in Figure 3.4.

In the late 1880s, Ipoh had grown from a village into the biggest town in Kinta. The business and social life of Perak mainly focused towards Ipoh with tin mining activities at Sungai Kinta, or also known as ‘the Kinta tinﬁeld’ (Khoo S.N. & Abdur-Razzaq L., 2005 and Rajah S.S., 1979). According to (Rajah S.S., 1979), area around Sungai Kinta are the largest and the most productive tin ﬁeld in the world since 1890. The author has also stated it had contributed almost 30% of Malaysia of tin production until 1979.

Figure 3.4: Sungai Kinta known as merchant route (Source: Long, Sudin et al., 2017) Site Context

SUNGAI KINTA

RELATION WITH ESTABLISHMENT OF SETTLEMENT Source of water is an attractive feature in the establishments of settlements due to its benefits for the living. People prefer to live near to the river as it offers various benefits toward the survival of the living in accomplishing their activities such as domestic, agricultural, navigation as well as transportation needs. Figure 3.5 shows the agricultural areas such as paddy fields found along the banks of Sungai Kinta as economical activities during old times. Due to those benefits, it led to the occurrence of mass migration as the river led humans to follow the course of the river and build their settlements. Apart from those stated advantages, Sungai Kinta has more to offer in adding another economic activity due to its natural characteristic. Figure 3.5: Agricultural areas found along the banks of Sungai Kinta (Source Khoo S.N. & Abdur-Razzaq L., 2005 and Rajah S.S., 1979). 19

Site Context

According to (Aminuddin Baki., 1964), the establishments of early settlements of Ipoh was formed by many villages or also known as ‘Kampong’ such as Kampong Changkat Sugu, Kampong Paloh, Kampong Ipoh and Kampong Masjid Lama (Khoo S.N. & Abdur-Razzaq L., 2005 and Rajah S.S., 1979). Based on the legends, the new settlements along Sungai Kinta was founded by Tok Keluang as he came down the stream along Perak River and entered Sungai Kinta. It happened as Tok Keluang was losing his territories (Khoo S.N. & Abdur-Razzaq L., 2005 and Rajah S.S., 1979).

Sungai Kinta was rich with sources of raw tin ores and had brought a new type of economic activities for the venture of existing and immigrants community as part of their life survival. The history of tin rush in Kinta started in 1884 when miners travelled down from Larut to Kinta in search of riches. (Khoo S.N. & Abdur-Razzaq L., 2005 and Rajah S.S., 1979). Based on the authors, their ﬁrst stop was Ipoh, where the road of Taiping- Kuala Kangsar- Ipoh met Sungai Kinta. Due to the special features of tin ores found along Sungai Kinta, it had driven mining companies to hire people from the existing communities as well as outsider, including foreigners to work as miners..

Between 1884 till 1903, Kulop Muhamed Yusuff @ Alang Yusuff (the 10th Panglima Genta) encouraged the migration of people from Sumatera, Chinese, India and other foreigners to Ipoh to boost the tin mining activities especially in Sungai Kinta. With that encouragement, Kulop Muhamed Yusuff divided his lands for the immigrants into two areas; Kampung Paloh and the west of Sungai Kinta (also known as Old Ipoh or Pekan Lama. Therefore, the migration of communities into Old Ipoh contributed to the establishment of a new settlement to cater the mass development.

Site Context

TRANSPORTATION NETWORK OF KAMPUNG KUCHAI

In the forming of transportation network, there are two methods; by the water and land. Sungai Kinta was used as a medium of communication and transportation by the use of boats and due to the increased population, contributed to the forming of settlements and other facilities along and nearby the river. The roads were made to cater to the needs of villagers mostly by walking or by bicycle. Figure 3.6 shows the streets of Kampung Kuchai are directly connected to Kampung Paloh (by using secondary road) and the town to allow ease of accessibility for the villagers.

Site Context

Figure 3.6: Kampung Kuchai transportation plan (Source: Long, Sudin et al., 2017)

TRANSPORTATION NETWORK OF KAMPUNG KUCHAI

Mode of Transportation / Period

Early Settlements

Water

Land As early as the 1900s, elephants had been used as the main mode of transportation.

Villagers and outsiders used Sungai Kinta as another mode of transportation in getting to and from Kampung Kuchai

Figure 3.7: Boat as transportation (Source: Long, Sudin et al., 2017)

2017

Figure 3.8: Elephants as transportation (Source: Long, Sudin et al., 2017)

Sungai Kinta is still maintained as the river in the village but has not been used as main mode transportation due to the development of vehicles and usage of tar roads.

Jalan Datoh and Jalan Bendahara are the main roads from Ipoh to Kuchai Village. Pedestrian paths and tar road are built to connect the villages either by foot, bicycle, motorcycle or car. Figure 3.9: Sungai Kinta in 2017 (Source: Long, Sudin et al., 2017)

Figure 3.10: Jalan Datoh & Jalan Bendahara (Source: Long, Sudin et al., 2017)

Site Context

PLACES OF WORSHIP OF KAMPUNG KUCHAI

2 3

The multicultural society of Kampung Kuchai gave birth to the three diﬀerent places of worships which portrays the unique identities of the whole community as shown in Figure 3.11: 1. 2. 3.

Site Context

Figure 3.11: Plan shows location places of worship in Kampung Kuchai (2017) (Source: Long, Sudin et al., 2017)

Masjid Panglima Genta Emmanuel Assembly of God, Ipoh Temple or known as ‘Kuil’

MASJID PANGLIMA GENTA

EMMANUEL ASSEMBLY OF GOD, IPOH

INDIAN TEMPLE

Figure 3.12: Perspective view of Masjid Panglima Genta (Source: Long, Sudin et al., 2017)

Figure 3.13: Perspective view of Emmanuel Assembly of God, Ipoh (Source: http://ipoh-malaysia.spiritofmalaysia.co.uk)

Figure 3.14: Front view of temple (Source: Long, Sudin et al., 2017)

The ďŹ rst place of worship in Kampung Kuchai was commissioned by the 10th Panglima Genta, known as Panglima Genta Kulup Muhamed YusuďŹ&#x20AC; bin Ngah Abdul Lassam. It was built in 1898 and was used as the lodging area at Sungai Kinta for passing traders. (more in chapter 4: Masjid Panglima Genta)

Based on the site plan of 1937, the building was used as residential house and then it was transformed into a church. According to (site inventory author), changes in the type of buildings happened after 1950, and believed it was due to incoming of new people, embracing the religion of Christianity.

Indian temple was found in Kampung Kuchai, and it was believed to been built around 30 years ago.

Site Context

INSTITUTIONAL CENTRE OF KAMPUNG KUCHAI

1 2 3 5 4

Site Context

Figure 3.15: Plan shows location of institutional centres / school in Kampung Kuchai (2017) (Source: Long, Sudin et al., 2017)

Education plays an important roles in forming individual values. Various types of institutional centres are shown in Figure 3.15 are established in Kampung Kuchai to cater to the educational needs of the communities, disregard of race and cultural values. As of 2017, there are six institutional centres found in the village: 1. 2. 3. 4. 5. 6.

Madrasah Kamariah The First of â&#x20AC;&#x2DC;Sekolah Melayuâ&#x20AC;&#x2122; Chinese School Sekolah Tadika Cina Chung Shan Sekolah Rendah Cina Chung Shan Sekolah Menengah Perdagangan Shen Jai

MADRASAH KAMARIAH

THE FIRST OF ‘SEKOLAH MELAYU’

CHINESE SCHOOL

Figure 3.16: Perspective view of Madrasah Kamaliah (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 3.17: Perspective view of the ﬁrst of ‘Sekolah Melayu’ and currently known as Galeri Aminuddin Baki (Source: Long, Sudin et al., 2017)

Figure 3.18: Perspective view of Chinese School and currently used as vehicle workshop (Source: Long, Sudin et al., 2017)

It was completed in 1905 and built in front of Masjid Panglima Genta. The madrasah was the ﬁrst institutional centre built in Kampung Kuchai to spread Islamic knowledge and religion.

The building was built in 1920 and is located near to Masjid Panglima Genta and Madrasah Kamaliah. This was also known as the ﬁrst school in Kampung Kuchai by teaching the community to be able to read, write, calculate, sew and also farming. It was in operation until 1970 and is currently known as Galeri Aminuddin Baki.

According to (site inventory author), there was a Chinese School and is located in front of Klinik Kesihatan Ibu dan Anak, as shown Figure 3.18. However, the function of the building has changed into a vehicle workshop.

(more in chapter 5: Madrasah Kamariah)

Site Context

SEKOLAH TADIKA CINA CHUNG SHAN

SEKOLAH RENDAH CINA CHUNG SHAN

SEKOLAH MENENGAH PERDAGANGAN SHEN JAI

Figure 3.19: Perspective view of Tadika Cina Chung Shan (Source: Long, Sudin et al., 2017)

Figure 3.20: Perspective view of Sekolah Rendah Cina Chung Shan (Source: Long, Sudin et al., 2017)

Figure 3.21: Perspective view of Sekolah Menengah Perdagangan Shen Jai (Source: Long, Sudin et al., 2017)

Sekolah Tadika Cina Chung Shan was originally located at Chamberlain Road, Ipoh and was founded back in 1939. However, in 1954, the kindergarten was moved to Jalan Treacher Selatan.

Site Context

According to (site inventory author), the building was used as a residential building based on the site plan of 1937. Then, the building was renovated and changed its purpose to an institutional centre.

This secondary school was located along Jalan Bendahara, Kampung Kuchai.

SPORTS AND YOUTH FACILITY OF KAMPUNG KUCHAI

PUSAT BELIA DAN SUKAN

Figure 3.23: Perspective view of building used as ‘Pusat Belia dan Sukan’ (Source: Long, Sudin et al., 2017)

Originally, the building was built as ‘Home for Destitute Boys’ in 1935. However, it was then taken over by the Perak Youth Club in 1954 and converted it into a Sports and Youth Centre (Pusat Belia dan Sukan) for local villagers and Figure 3.23 shows the current condition of the house in 2017. Figure 3.22: Plan shows location of Youth and Sport Centre (‘Pusat Belia dan Sukan’) in 2017 (Source: Long, Sudin et al., 2017)

(more in chapter 6: Home for Destitute Boys) Site Context

COMMERCIAL AREAS (SHOPS / HAWKERS) OF KAMPUNG KUCHAI

The evolution of the economic sector in Ipoh at late of 19th century had contributed to the establishments of shophouses by the local Malays and Chinese villagers. Commercial activities play an important role in developing the economic activities within society. In Kampung Kuchai, there are various types of commercial buildings as shown in Figure 3.24. 29

Site Context

Figure 3.24: Plan shows location of commercial areas in Kampung Kuchai (2017) (Source: Long, Sudin et al., 2017)

KEDAI MAKAN SINAR PAGI

SHOPHOUSES (ALONG JALAN BENDAHARA)

Figure 3.25: Interior view of Kedai Makan Sinar Pagi (Source: Long, Sudin et al., 2017)

Figure 3.26: Front view of shophouses (Source: Long, Sudin et al., 2017)

These food stalls are located within the land area of Masjid Panglima Genta. The economic activities within the mosqueâ&#x20AC;&#x2122;s area, generates additional income and at the same time creates alternative activities for the community.

According to site plan of 1937, there were a number of shophouses along Jalan Bendahara and they were located near to Masjid Panglima Genta.

Figure 3.27: Front view of shophouses (Source: Long, Sudin et al., 2017)

Currently, the shophouses are still operating and their commercial activities become an essential activities for the communities in Kampung Kuchai. (more in chapter 7: Rumah Kedai Wakaf Toh Puan Saripah)

Site Context

TRANSFORMATION OF RUMAH SERI ANDIKA DIRAJA

VEHICLE WORKSHOP

Figure 3.28: Exterior View of Rumah Seri Andika Diraja and currently used as vehicle workshop (Source: Long, Sudin et al., 2017)

Figure 3.29: Vehicle workshops nearby shophouses in Kampung Kuchai (Source: Long, Sudin et al., 2017)

Rumah Seri Andika Diraja was initially owned by the Orang Kaya-kaya Datuk Seri Andika Diraja, and has historical value due to its contribution to the society. Currently, it has been converted into a vehicle workshop without preserving its important initial values. 31

Site Context

Figure 3.30: Other vehicle workshops found in the village (Source: Long, Sudin et al., 2017)

Vehicle workshops can be seen throughout Kampung Kuchai. Although it does not creates identity for the village, it shows the economic activities of the surrounding communities.

Figure 3.31: Old building has been converted to a workshop (Source: Long, Sudin et al., 2017)

FUTURE PROSPECTS

SITE CONTEXT OF KAMPUNG KUCHAI The existence of Sungai Kinta with the richness source of tin ores had gave its impact toward the development of early settlement and the identity of Old Town Ipoh itself. It had become the signiﬁcance indicator especially in tin ore mining activities in Ipoh and be a ‘magnetic factor’ in established and developed new human settlements to meet the societies’ need in life-surviving. Water is the nature element which attracts living things including human communities to be close to nature as it is part of living sources and forming new social activities. However, constructing other infrastructures and facilities are also essential to cater the needs of whole community.

Tracking down on chronology of building’s existence in Kampung Kuchai, it does show the foremost identity and its existence was importance to the community. For example, construction of the ﬁrst building in the village, Masjid Panglima Genta and its relationship with nature context. Its location next to Sungai Kinta and its direct visibility shows importance of water as main sources and as medium of spreading Islamic knowledge, not only to surrounding community but also to travellers who used the river as medium of transportation. Currently, Kampung Kuchai is being one of few undeveloped sections in Ipoh and its location in the centre of city, has caught the eyes on the importance in preserving the history and heritage towards its contribution in developing of Old Ipoh.

The existence of Sungai Kinta especially in history times as Kampung Kuchai is just bordered by Sungai Kinta shall be highlighted as signiﬁcance contributor in transforming social and economic values, from past till present. Without the history and Sungai Kinta’s contribution, there may not be future to the current development in Ipoh. The historic existence of the kampung as early Malay settlements in Ipoh shall be preserve and celebrate as one of important feature in the town, together with the other historic buildings such as Masjid Panglima Genta and King George V Silver Jubilee Rotary Home for Destitute Boys.

Site Context

CHAPTER

04| MASJID PANGLIMA GENTA MOSQUE

Masjid Panglima Genta

ABSTRACT

MASJID PANGLIMA GENTA This chapter focuses on the first mosque built in Kampung Kuchai. Some authors prefer to refer it by using its pioneer name, Masjid Panglima Genta which was then changed to Masjid Dato Panglima Kinta until in recent year, the mosque is officially known as Masjid Panglima Kinta. This chapter discusses further on the background history of the mosque and factors influenced the architecture of the mosque, especially the forms and spatial arrangements which also includes the renovations done onto the building stage by stage throughout the years since 1898 until 2018.

Figure 4.1: Perspective drawing of Masjid Panglima Genta (Source: Muhammad Aizat, A., et.al., 2016) Masjid Panglima Genta

BACKGROUND

OF MASJID PANGLIMA GENTA The mosque was built in remembrance of a person. Panglima Genta decided to build a tomb after the loss of his beloved wife, Che Saadiah bt Chik. The idea was later improvised and a mosque is built instead so that the building can be used by the surrounding village communities and at the same time remembering her. Masjid Panglima Genta (Figure 4.2) is the ďŹ rst mosque built with concrete and bricks in Ipoh. By the time it was completed in 1898, no communities were living in that area since Kampung Kuchai has yet to exist. Hence, the users were mainly from the local communities in the surrounding neighbourhood such as Kampung Paloh.

Figure 4.2: Masjid Panglima Genta (Source: Ili Aqilah, 2016) 35

Masjid Panglima Genta

In the modern era, the mosque narrowed to a single function, as places of prayer, and it has become the symbol of power and values of the client group and society. For example, the mosque designed for the headquarters of the Islamic Society of America is designed with such appearance represents a modern image of Islamic spirit to dwell in with the contemporary culture.

MOSQUE

ARCHITECTURE Mosques have always been the structure in which both patrons and architects have made the most robust design and technological statement. During the early era, mosques were designed with four basics architectural idealisation; vernacular, historicist, contemporary classic and modern. The design was always integrated into the built fabric to be a part of social activities in an area. As part of the community, the mosque provided spaces for functional facilities around it. Mosque architecture transcends regional boundaries in its symbolic and functional sense. Said Naum Mosque (Figure 4.3) designed by Atelier Enam-Adli Moersid is an example of an individual unique mosque designed is favoured. Vernacular architecture represents the cultural identity of local Indonesia and eventually responds to the local hot and humid climate.

Figure 4.3: Said Naum Mosque, Jakarta, Indonesia (Source: Parsika, 2019)

Figure 4.4: Mosque of Islamic Society of America (Source: Omar Khalidi, 1990)

Nowadays, pan-Islamic style is being adapted on mosques almost all over the world. The idea is to have a universal identity. However, as a result, it causes the mosque architecture to be more normative. The use of clearly identiﬁable, universally “Islamic” elements such as the minarets, domes and geometric shapes has become a stereotype in today’s mosque architecture. The pan-Islamic style gives out its most impact speciﬁcally on Southeast Asia regions, where it has almost completely supplanted the traditional architectural styles in both the rural and urban religious societies. Masjid Panglima Genta

MOSQUE

ARCHITECTURE IN MALAYSIA According to the research titled ‘Muslim Architecture in Malaysia’ by Prof. Dr Mohamad Tajuddin Mohamad Rasdi, there are seven classiﬁcations of mosque architectural styles; traditional Vernacular, Sino-Eclectic, Colonial, North Indian, Modern Vernacular, Modernistic Expressionism and Post-Modern Revivalism. Before Malaysia became one of the countries which openly accepts the Pan-Islamic style, our mosques are designed traditionally and are inspired by the Vernacular style architecture, and that is before arrival of the British Colonist and took over the country. Such a category can be seen based on the form of the roof. The ﬁrst example is the Kampung Laut mosque (Figure 4.5), using the three-tier pyramidal form as its roof. Second is the Lenggeng old mosque (Figure 4.6), using the two-tier pyramid roof forms followed by 37

Masjid Panglima Genta

the third example the Langgar mosque (Figure 4.7) which uses the gable roof form. These three mosques are designed with local material, timber as the main structure and raised above the land as a passive cooling eﬀort to avoid heat intake by having direct contact with the Earth. Sino-Eclectic style is derived into two types. First is the three-tiered pyramidal roof form, which is similar to the vernacular style and the second is the two-tier pyramid roof form. Both styles are diﬀerentiated by the prominent curvature of the roof ridges, which is made of cement. Interesting fact about Sino-Eclectic mosques is the patrons were Chinese Muslim Merchants, and the mosques are built by Chinese craftsmen. The increment of Colonial style mosques in Malaysia began during the British colonization days.

Highlighted features of this style are stated to be the definitive tripartite division base middle and top with a double column supporting semi-circular arches or walls with pilasters and symmetrical in design composition. Windows are framed by plaster cornice work and the facades are repetitive. As for construction materials and constructions, Colonial-style uses masonry as the primary material for structure, concrete for the floor and timber trusses for the roof. North Indian style is majorly influenced by Moghul and Moorish architecture. The architecture emphasizes mainly on the onion-like dome shape as the roof followed by the multitudes of spires, minarets and multifoil arches and overly ornamental columns. Modern vernacular refers to buildings constructed with a reinforced concrete structural frame with

plastered brick inﬁll yet still maintaining the local construction techniques. This category of mosques contains single prayer space and are dominated by men while women are screened oﬀ with curtains or moveable partitions on the rear part of the area. At least two minarets are included with an optional grand portal gateway. Ironically, modern vernacular mosques are usually fenced up perhaps to support the ideation of separating daily lives and ritualistic activities other than in terms of security.

Foreign Revivalisme mosque adapts various combinations of architecture and concepts from many diﬀerent countries serving diﬀerent purposes. As for Vernacular Revivalisme mosque has a less monumental approach with its use of three-tiered pyramidal roof built form.

Figure 4.6: Lenggeng Old Mosque, Lenggeng, Negeri Sembilan (Source: Ontahsapo, 2007)

Modernistic comes from the principles that govern the early revolution of architecture in Europe. As for expressionism in the form of architecture is expressed metaphorically. A postmodern is an approach that contradicts principles of the modern style understanding whilst revivalism is attempting to create an architecture of meaning for the public, not the elite. Postmodern Revivalism is categorised into two types; Foreign Revivalism and Vernacular Revivalism.

Figure 4.5: Kampung Laut Mosque, Nilam Puri, Kelantan (Source: Majlis Daerah Tumpat, 2016)

Figure 4.7: Langgar Mosque, Kota Bharu, Kelantan (Source: Azrul Alwi, 2016) Masjid Panglima Genta

Figure 4.8: Colonial architecture of Sultan Abu Bakar Mosque (Source: Ismail, 2008)

Figure 4.11: Sino-Eclectic architecture of Kampung Hulu Mosque, Malacca (Source: Leong, E.P, 2017) Masjid Panglima Genta

Figure 4.9: North Indian architecture of Jamek Mosque (Source: Uwe Aranas, 2014)

Figure 4.10: Modern Vernacular Architecture of Sultan Ahmad Mosque (Source: RyďŹ&#x20AC; Remy, 2017)

Figure 4.12: Modernist architecture of Malaysia National Mosque (Source: Tourist Attractions in Malaysia, 2014)

Figure 4.13: Post Modern Revivalism style of Petrajaya Mosque (Source: Ayards, 2011)

Figure 4.14: Xumi Pagoda, China (Source: User:Zeus1234, 2009)

Figure 4.15: Element of Pagoda on Masjid Panglima Genta (Source: Muhammad Aizat, A., et.al., 2016) Masjid Panglima Genta

CHRONOLOGY

OF MASJID PANGLIMA GENTA

1898

1930

2006

Masjid Panglima Genta was built with the help of Chinese labourers which was against the idea of implementing Moghul architecture on the mosque. In the end, the element of the pagoda is implemented instead in the form of the minarets.

Previously, the mosque was designed with a ﬂat roof, but since the design does not respond well with the tropical climate of Malaysia, it caused bad leaking to the interior parts of the mosque. Hence, the roof is then changed to a pitch roof or bumbung limas.

Small renovations on the interior parts of the mosque was done. The area on the right of serambi is renovated to become an oﬃce and meeting room. Whilst, the left of the serambi is added with a smaller sized azan room.

Few years after the completion of the works, a madrasah is built opposite Masjid Panglima Genta.

2014 1947 The area and form of the building remained the same with an additional ablution area at the front entrance on the right.

Masjid Panglima Genta

A major renovation has been done especially on the infrastructures of the building including the toilets, ablution area, balai lintang, azan room, meeting room, oﬃce, tarred road and parking area.

DOWNFALL AND REVIVAL OF MASJID PANGLIMA GENTA

Masjid Panglima Genta costs about 15,000 Straits Dollar. The currency was known as the currency of the Straits Settlements used from 1898 until 1939. In the 1950s the mosque was abandoned after the emergence of Masjid Negeri Perak. Villagers from nearby communities prefers the new mosque, and most of the community of Kampung Kuchai migrated to other regions. In 1986, the villagers decided to alternate the Friday prayers between Masjid Panglima Genta and Masjid Negeri Perak to preserve the use of the oldest mosque in the region.

Figure 4.16: Masjid Panglima Genta in 1898 (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.17: Masjid Panglima Genta in 1920 (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.18: Masjid Panglima Genta in 1930 (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.19: Masjid Panglima Genta in 2016 (Source: Muhammad Aizat, A., et.al., 2016)

In 2012, Jabatan Warisan Negara declared Masjid Panglima Genta as Bangunan Warisan Negeri Perak (Perakâ&#x20AC;&#x2122;s Heritage Building). Today, the mosque does not only serves as praying space but also functions as a tourist spot in Perak.

Masjid Panglima Genta

ARCHITECTURE

OF MASJID PANGLIMA GENTA The architect and engineer were a British company who had served in India. Since most of the colonial British architecture was inďŹ&#x201A;uenced by the architecture from India, somewhat the concept was also applied onto the design of Masjid Panglima Genta. It is a combination of Moghul and Moorish architectures (Figure 4.20 & 4.21). Moghul and Moorish architectures came from West Asia and India during the empire of Sarasenik. Whilst in Malaysia, these architectures started being used speciďŹ cally in designing mosques in the early 19th century. The mosque was constructed by a Chinese contractor which foresees the building is void of local architecture, therefore the minarets of Masjid Panglima Genta is designed with pagoda features. (Figure 4.14 & 4.15) shows the similarity between a pagoda in China and the Masjid Panglima Genta. 43

Masjid Panglima Genta

Figure 4.20: Moorish architecture in Cathedral of Cordoba, Spain (Source: Sana Iqbal, 2012)

Figure 4.21: Moghul and Moorish architecture in Masjid Panglima Genta (Source: Muhammad Aizat, A., et.al., 2016)

SPACE PLANNING

OF MASJID PANGLIMA GENTA 1. DROP OFF Drop oďŹ&#x20AC; area (Figure 4.23) was not part of the earliest design of the building. This area was initially part of the landscape surrounding the site. It was then later designed to drop oďŹ&#x20AC; passengers using vehicles to the mosque, especially when it rains. 2. RUANG LEGAR It is an interchange space that acts as a junction, maximizing the possibility of intersection between users of Masjid Panglima Genta designed to be octagonal to create a sense of belonging. 3. SERAMBI The serambi (Figure 4.24 & 4.25) ensures connectivity between every space in the mosque. It links with the two minarets at the front and with the main praying area. Usually, the space will entirely be used for Friday prayer, but sometimes learning activities are being held in this area. Figure 4.22: Layout plan of Masjid Panglima Genta (Source: Muhammad Aizat, A., et.al., 2016) Masjid Panglima Genta

Changes have been made in 2006, where new oﬃces are constructed on the right wing, whilst on the left wing, a small-sized azan room is added. 4. PRAYING AREA The praying area (Figure 4.26) could cater 400 capacity of users, plus another 200 joining at the serambi area to perform prayer. Since Islam does not encourage women to join prayer at the mosque but only at home, hence the original design does not consider prayer space, including ablution area for female users.

6. MIMBAR The mimbar (Figure 4.28) is designed in 1898 by a well known professional carpenter from Penang, Tuan Haji Mohamed Sopian. The whole design of the structure is based on traditional Malay architecture where a tanggam system is used as the main structure by using local materials and even the sculpture detail on its facades. Figure 4.24 Left wing of serambi (Source: Muhammad Aizat, A., et.al., 2016)

Eventually, today a small-sized of afterthought space is provided in the praying area for the ladies to perform prayer together. (Figure 4.27) 5. MIHRAB It is designed with a hemispheric shape with the purpose to create sound reﬂection to maximize the sound imam’s voice reciting the surah during prayer, so that jemaah behind the imam could listen to it loud and clear (Figure 4.29). 45

Masjid Panglima Genta

Figure 4.23: Drop oﬀ area and entrance to ruang legar (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.25: Right wing of serambi (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.26: Prayer area for men (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.27: Prayer area for women (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.28: Mimbar (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.29: Mihrab (Source: Muhammad Aizat, A., et.al., 2016) Masjid Panglima Genta

BUILDING STRUCTURE OF MASJID PANGLIMA GENTA

POST AND BEAM The building is supported by typical post (Figure 4.30) and beam using masonry as the main material. Instead of designing a basic round or square column, the architect applied features of British colonial architecture (Figure 4.31) to enhance the aesthetic value inside the mosque. Columns at the centre part of the mosque are almost 6 meters high supporting the roof on top.

WALL Masjid Panglima Genta used concrete load-bearing walls with half-meter depth to create double volume spaces. The feature of European Classical style can be seen on the wall designed with cornice plasterwork which forms a continuous band around the building.

Masjid Panglima Genta

Figure 4.30: Column rest between the wall (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.31: Column with colonial British feature (Source: Muhammad Aizat, A., et.al., 2016)

ROOF STRUCTURE

OF MASJID PANGLIMA GENTA Originally, Masjid Panglima Genta is designed with a ﬂat roof. However, it is not suitable to have a ﬂat roof in Malaysia’s tropical climate, which caused leakage inside the building. Only a few years later, in 1930, the community decided to change the roof to pitch roof or bumbung limas (Figure 4.33) of traditional vernacular architecture. In colonial architecture style, wood is use as the main material for roof structure. Using timber as the roof structure helps in giving thermal comfort especially in our climate as it absorbs heat during the day. Unfortunately, maintenance is highly required in order to keep the structure as it is but for this mosque’s case, it was not maintained well enough. Therefore, some of the original roof structure has been replaced with metal construction (Figure 4.32)

Figure 4.32: Metal roof structure replaced timber roof structure (Source: Muhammad Aizat, A., et.al., 2016)

Figure 4.34 Masjid Panglima Genta’s masonry dome (Source: Muhammad Aizat, A., et.al., 2016)

Masjid Panglima Genta’s dome (Figure 4.34) is constructed with masonry, causing the exterior surface to crack as it is constantly exposed to a wet and dry environment causing the masonry to shrink and expand.

Figure 4.33: Bumbung limas replaced previous ﬂat roof (Source: Muhammad Aizat, A., et.al., 2016) Masjid Panglima Genta

BUILDING TECHNOLOGY

OPENINGS European Classical style can clearly be seen at most of the openings of the building especially window and doorway (Figure 4.35) which is distinguished by its elaborate exterior cornice plaster work. Masonry is the main material of the semicircular and ﬂat arches, minarets, doorways and windows. It’s a shame that today, fences are added on almost every openings of the building due to safety and security measures.

OPENINGS

OF MASJID PANGLIMA GENTA

Fixed openings (Figure 4.36) are designed on the wall of minarets too, in order to allow the penetration of sunlight during the day and at night, perhaps the moonlight shall brighten the space. Referring back to the main function of minaret that is to shout out call for prayer, hence it is necessary to design such openings to maximize the volume of the person’s voice to reach out as far as possible. However, in this century, megaphones are used. 49

Masjid Panglima Genta

OF MASJID PANGLIMA GENTA

Although the doors are closed, sunlight is allowed to penetrate the enclosed space as there ﬁxed glass window on top of the door. (Figure 4.37)

TEXT

Figure 4.35: Windows and entrance to the mosque (Source: Muhammad Aizat, A., et.al., 2016) Figure 4.37: Door and ﬁxed glass window (Source: Muhammad Aizat, A., et.al., 2016)

FLOORING SYSTEM

OF MASJID PANGLIMA GENTA

Figure 4.36: Openings at minarets (Source: Muhammad Aizat, A., et.al., 2016)

The typical colonial style commonly uses concrete floor, and the floor is usually raised above the ground creating drop off. Carpet is used as the floor finish in the main prayer area whilst some parts are tiled such as serambi and drop off.

FUTURE PROSPECTS

OF MOSQUE IN KAMPUNG KUCHAI By understanding the fact that the design of Masjid Panglima Genta is wholly adopted from other regions’ architecture style, it shows the symbol of British colonization during the time which subsequently creates an identity for Kampung Kuchai. It is important to have a ﬁxed identity of our own culture in designing a mosque as it actually represents the symbol of power in a society. Vernacular architecture is one of the best style that could be applied in modern perspective to design mosque in a way to respond positively to our local climate, environment and lifestyle. In future development, perhaps there shall be more modern vernacular style building in Kampung Kuchai even in the whole of Malaysia. Masjid Panglima Genta still managed to received as much visitors like before by becoming one of the must visit tourist spot in Perak due to its unique architecture. Through this eﬀort, perhaps it could generate income to cover the building maintenance. Masjid Panglima Genta

CHAPTER

05| KAMARIAH MADRASAH

Madrasah Kamariah

ABSTRACT

MADRASAH KAMARIAH Madrasah Kamariah or also known as Madrasah Kamaliah, is one of the prominent heritage buildings in Kampung Kuchai, later becoming one of the village's landmarks due to its cultural heritage value with its unique architectural characteristics. Madrasah Kamariah formed a strong historical link with the local mosque due to its close vicinity and historical background. This chapter will serve as an in-depth study on Madrasah Kamariah's history, architectural heritage, building structure and importance of preserving the existing local heritage trail of Kampung Kuchai for the future generations to learn and prevent our local heritage from being lost in the annals of time.

Figure 5.1: Axonometric drawing of Madrasah Kamariah Mohd Jasmin, A. A., et.al., 2016)

(Source:

Madrasah Kamariah

BACKGROUND

MADRASAH KAMARIAH Madrasah Kamariah was built in 1905 by the 12th Panglima Genta Che Wan bin Muhammad Yusuff (Figure 5.2) by the suggestion of his best friend, Tok Kadi of the village at that time. It is the first Islamic religious school built in Ipoh and was actively used as Muslim religious teaching ground before World War II, the British Empire invaded Malay Land, and all religious activities were halted to curb the possibilities of rebellion. During that time, the madrasah has been left unoccupied for more than ten years and ultimately became a homeless refuge. Only in 1951, the madrasah undergoes repairs by the 14th Panglima Genta Dato’ Haji Mohammad Eusoff Yusuff (Figure 5.3) and was named after his wife, Hajah Kamariah binti Haji Abdul Ghani (Figure 5.4). Hence, the name origin of the madrasah as Madrasah Kamariah remain till date. 53

Madrasah Kamariah

Figure 5.2: 12th Panglima Genta (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.3: 14th Panglima Genta (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.4: Hajah Kamariah, the late wife of 14th Panglima Genta (Source: Mohd Jasmin, A. A., et.al., 2016)

NEIGHBORING CONTEXT MADRASAH KAMARIAH

Apart from the Masjid Panglima Genta, Dato’ Panglima Genta family tomb (Figure 5.5), which was built in later years after the mosque can be found located near the madrasah.

Figure 5.6: Sketches of Madrasah Site Planning (1950) (Source: Mohd Jasmin, A. A., et.al., 2016)

Located at the rear of the madrasah, is the house (Figure 5.6) resided by the current mosque’s siak or (caretaker), Encik Rosli bin Minan. Figure 5.5: Dato’ Panglima Genta Tomb (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.7: Aerial View of the current Madrasah Kamariah (Source: Mohd Jasmin, A. A., et.al., 2016)

The madrasah (Figure 5.7) is located beside Sungai Kinta, which were the main routes for water transportations and human activities before the advent of tar roads.

Madrasah Kamariah

BUILDING CHRONOLOGY MADRASAH KAMARIAH

The building chronology is divided into six phases, which can be seen in the usage of material in the madrasah. The chronology was divided by the time of the changes were made, which starts from 1905 to 2016 (Figure 5.8).

At the back of the madrasah is the house owned by the mosques â&#x20AC;&#x2DC;siakâ&#x20AC;&#x2122; (caretaker), Encik Rosli bin Minan. Figure 5.8: Madrasah Kamariah at last phase, 2016 (Source: Mohd Jasmin, A. A., et.al., 2016) 55

Madrasah Kamariah

FIRST PHASE (1905)

SECOND PHASE (1950)

At the initial stage, the madrasah was fully built using timber (Figure 5.9) with symmetrical space arrangement. There is no interior division and the madrasah practice an open plan to utilise the interior space for learning and gathering activities fully.

After being abandoned during the World War II, the madrasah was repaired by the 14th Panglima Genta and officially named as Madrasah Kamariah. At this stage, the roof lacework was discarded and tunjuk langit were added. An additional opening for window and door were made to improve the natural ventilation inside the madrasah. The usage of electrical items was first introduced during this phase with one ceiling fan installed at the upper floor of the madrasah.

MADRASAH KAMARIAH

Figure 5.10: Madrasah Kamariah 1950 (Source: Mohd Jasmin, A. A., et.al., 2016) Figure 5.9: Madrasah Kamariah 1905 (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

THIRD PHASE (1983)

FOURTH PHASE (2004 - 2005)

Due to the poor conditions of the madrasah, repair works were done and the damaged timbers was replaced using concrete and the ﬁrst usage of the glass window at the lower level (Figure 5.11)

At the fourth phase (Figure 5.12), the madrasah undergoes renovations where new timber interior walls were added at the upper floor to be used as a bedroom. There is also new toilet built at the back area and some areas were painted blue in reference to the colour of Orang Besar Berlapan at Perak such as at the window and lower roof. Previous tunjuk langit at the rooftop was discarded with ceiling work added in, and the cement rendered floor was touched-up with tiles finishes as an aesthetic value.

MADRASAH KAMARIAH

Figure 5.11: Madrasah Kamariah at third phase (Source: Mohd Jasmin, A. A., et.al., 2016) 57

Madrasah Kamariah

MADRASAH KAMARIAH

Figure 5.12: Madrasah Kamariah at fourth phase (Source: Mohd Jasmin, A. A., et.al., 2016)

FIFTH PHASE (2014) MADRASAH KAMARIAH

Around ten years after the fourth phase, the madrasah undergoes another renovation with an addition of concrete fencing block (Figure 5.13) around the building perimeter.

Figure 5.13: Madrasah Kamariah with concrete fencing Mohd Jasmin, A. A., et.al., 2016)

(Source:

The top hung window panel (Figure 5.14) was replaced with a new one with an additional colour. Behind the traditional swing window, a glass window (Figure 5.15) was installed to avoid harmful CFC emission.

Figure 5.14: New window top glass panel (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.15: Additional glass window (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

SIXTH PHASE (2016) MADRASAH KAMARIAH

Two years after the previous phase, the building undergoes its last renovation phase (Figure 5.16) where the perimeter concrete fencings was demolished as shown in the picture. The reason behind the demolishment of the fence was unknown, but currently, the building is still used for religious activities such as dhuha class by the surrounding villagers.

Figure 5.16: Madrasah Kamariah at last phase (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

ARCHITECTURE

MADRASAH KAMARIAH Madrasah Kamariah was built next to Masjid Panglima Genta (Figure 5.17) and meant to function as an Islamic religious centre, hence some of the architecture features were inďŹ&#x201A;uenced by the religion factor aside from local culture factor. The building was oriented to face the Qiblat as most if not all Islamic religious activities are done facing the Qiblat. By using symmetrical ancient vernacular as the architecture concept, the madrasah was built with local timbers and adapted the traditional Malay house appearance whereas the colour scheme was inďŹ&#x201A;uenced by the British colonialism black and white scheme.

Figure 5.17: Madrasah Kamariah site plan (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

ROOF

ARCHITECTURE The most dominant traditional Malay architecture feature of Madrasah Kamariah is the pyramidal roof known as bumbung limas (Figure 5.18) with an inverted V-shaped with perimeter roof decoration (Figure 5.19) symbolising Malay traditional craft. The roof also serves as an opening for natural ventilation to occur in the building. Previously, tunjuk langit (Figure 5.20) was installed on top of the roof as Islamic features. However, due to its poor condition, it was removed during the repairing works at the fourth phase of the building.

Figure 5.18: Current roof of Madrasah Kamariah (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

Figure 5.19: Close up picture of perimeter roof decoration (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.20: Tunjuk langit on top of the roof before being removed (Source: Mohd Jasmin, A. A., et.al., 2016)

INTERIOR

ARCHITECTURE The interior of the madrasah was kept simple and straightforward emphasizing on the simplicity, which consists only the learning and living area as to maximize the area for community activities. The learning area is the main space and is capable of accommodating more than 70 users which serves as an area for Islamic religious learning ever since the madrasah was built. According to the locals, the living was divided into two levels, the upper level occupied by the Muezzin (bilal) and the lower level held by the imam. Nowadays, the upper living area (Figure 5.22) is now a temporary rest area for charity volunteers, and the lower living area (Figure 5.21) became an extension of the learning area.

Figure 5.21: Ground ďŹ&#x201A;oor (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.22: First ďŹ&#x201A;oor (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

TINDIH KASIH ARCHITECTURE

Figure 5.23: Tindih kasih seen at roof (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

Apart from the roof design and the symmetrical features of the building, the layering concept called tindih kasih is also one of the prominent features of the madrasah. This tindih kasih can be seen at the roof (Figure 5.23), wall (Figure 5.24) and window panel (Figure 5.14) of the madrasah. Tindih kasih is timber panels that are arranged into the horizontal louvres-like manner and serves as windscreens that is capable of circulating the indoor air by replacing the hot air with fresh air (Abdul Halim Nasir, 1995).

Figure 5.24: Tindih kasih seen at wall (Source: Mohd Jasmin, A. A., et.al., 2016)

BUILDING STRUCTURE MADRASAH KAMARIAH

Traditional Malay believed that using timber as the essential element to possess the â&#x20AC;&#x2DC;house spiritâ&#x20AC;&#x2122; (Farish & Khoo,2003) thus most of the building elements in Madrasah Kamariah is made from timbers including the mortise structure. According to the locals of Kampung Kuchai, the column (Figure 5.25) was made from kayu Cengal which is the sturdiest timber post at that time, thus eliminating the need of using a nail to connect the structure, hence the reason of mortise structure (Figure 5.26) that is the most common structure at that time.

Figure 5.25: Column mortise perforation detail (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.26: Beam mortise perforation detail (Source: Mohd Jasmin, A. A., et.al., 2016)

Madrasah Kamariah

POST AND BEAM BUILDING STRUCTURE The madrasah’s construction starts with the foundation made from concrete to withhold the building followed by the timber post and beam using the mortise structure (Figure 5.27). The girder is placed to hold the floor panel which fixed horizontally above the beam, adding strength to the flooring structure to withhold the building load (Figure 5.28).

Figure 5.27: Exploded mortise post & beam structural construction of Madrasah Kamariah (Source: Mohd Jasmin, A. A., et.al., 2016) 65

Madrasah Kamariah

Figure 5.28: Isometric exploded diagram showing construction of post, beam and the ﬂoor (Source: Mohd Jasmin, A. A., et.al., 2016)

ROOF FRAME

BUILDING STRUCTURE The roof frame used in this building was known as ‘King Post’ (Figure 5.29) as the primary support and ‘collar’ (Figure 5.30) as the secondary support element for the roof structure.

Figure 5.30: ‘Collar’ roof structure frame (Source: Mohd Jasmin, A. A., et.al., 2016)

Figure 5.31: Roof construction isometric detail (Source: Mohd Jasmin, A. A., et.al., 2016)

The ‘King Post’ frame was placed at 2000mm from to another similar frame while the “collar” frame was half of that (Figure 5.31). The rafter was placed horizontally on top of the frame at 295mm distance from another rafter. Upon completion of the roof structure, a tile roof cover placed on top of the roof locked by the jerlau (Figure 5.32).

Figure 5.29: ‘King Post’ roof structure frame Mohd Jasmin, A. A., et.al., 2016)

(Source:

Madrasah Kamariah

Figure 5.32: Overall roof structure in isometric view (Source: Mohd Jasmin, A. A., et.al., 2016) 67

Madrasah Kamariah

FUTURE PROSPECTS OF MADRASAH KAMARIAH

In brief, even though the heritage features of Madrasah Kamariah was not solely belong to Kampung Kuchai cultural identities due to existing similar madrasah possessing similar trait but it is apparent that Madrasah Kamariah hold essential cultural value to itâ&#x20AC;&#x2122;s background history in Ipoh, Perak. The building proved to be durable considering it was built more than 100 years ago and currently the madrasah is still being used as Islamic religious centre for the local villagers, serving its purpose to be akhirat asset as it was meant to. Since the world are undergoing rapid modern development, it is important to keep the local heritage buildings as a living proof of our land history as to not to let it lost in the annals of times and forgetting our roots.

Madrasah Kamariah

CHAPTER

06| DESTITUTE BOYS HOME OF

Home of Destitute Boys

ABSTRACT

HOME OF DESTITUTE BOYS King George V Silver Jubilee Rotary Home for Destitute Boys was chosen for the study due to its unique identities based on the traditional Perak Malay and colonial architecture. In 1935, the boys who were abandoned by their parents, homeless and jaga kereta boys were taken into the home. In 1954, the building had been converted into a youth centre. Today, the building is still in use as a gymnasium, but members of the youth club have reduced signiďŹ cantly due to the dilapidated conditions of the house. The building is now in a deteriorated condition and most parts of the house are damaged due to its age. Nevertheless, most of the main structures of the building are still intact. Additionally, overgrown vegetation has invaded the compound of the house as it has not been attended. This situation makes it diďŹ&#x192;cult to conduct activities around the building. In essence, this chapter serves as a contribution to the architectural heritage in Kampung Kuchai that is increasingly threatened by the development projects. The history of the building, the detailing and construction, the spatial layout and the style of architecture are all documented in this chapter.

Figure 6.1: Axonometric drawing of Home of Destitute Boys (Source: Mohammed Haidar, A., et.al., 2016) Home of Destitute Boys

BACKGROUND

HOME OF DESTITUTE BOYS The King George V Silver Jubilee Rotary Home for Destitute Boys was built in 1935 by the Rotary Club. The house chosen is located in Kampung Kuchai, Ipoh, Perak. It is a traditional Perak Malay house with colonial architecture elements and with a built up of two storeys. The house has a total ďŹ&#x201A;oor area of 197.0 square meters. The purpose of the study house was to allocate the boys' squads.

Figure: 6.2 Current exterior condition of the house (Source: Mohammed Haidar, A., et.al., 2016) 71

Home of Destitute Boys

The Home for Destitute Boys is located opposite the Sungai Kinta and close to SJK (C) Chung San. Although the study house is located inside Kampung Kuchai, it is closer to Masjid Paloh compared to Masjid Panglima Kinta. The house is also located close to the Emmanuel Assembly of God, Ipoh which was once a movie theater. The contexts surrounding the house include residences, workshops, hardware stores, food stalls, and even schools. The primary function of the house was a shelter for children speciďŹ cally boys abandoned by their parents. Thus, Home for Destitute Boys was a sanctuary for the boys requiring aid..

HISTORY

HOME OF DESTITUTE BOYS

Figure 6.3: Old photo of Sungai Kinta (Source: Mohammed Haidar, A., et.al., 2016)

The initial function of the house was a shelter for orphans and homeless children such as car keepers before being taken over by the Perak Youth Club to operate as a youth and sports centre for Perak youth. The construction of the King George V Silver Jubilee Rotary Home for Destitute Boys began in 1935 when the Rotary Club built the house.

Therefore, the Rotary Club took the initiative to solve the homeless problem by building Home for Destitute Boys. In addition, following the report from Haji Mohd Yusoﬀ on the volunteer activities conducted by the Rotary Club in Kuala Lumpur also accelerated the process of ﬁnding a strategic place for the construction of this shelter to begin.

The tin miners were not fortunate in the late 19th century because the price of tin ore dropped dramatically, causing many to lose their jobs. Workers who have lost their jobs are also experiencing homelessness. As a result, many took shelter under the wooden bridge of the Sungai Kinta (Figure 6.3) in 1890. In 1900, the bridge was replaced with steel as a primary material.

A.C.J Towers, director of the Rotary Club with the help of Rotary Club members has raised $ 1000 to start the project. The ﬁrst location chosen to accommodate these children was at 55, Theater Street and inaugurated by the British Resident on November 6, 1933. At ﬁrst, only 12 boys were selected to stay in this house.

Local authorities believe the phenomena of workers take over the bridge damaged the view of Sungai Kinta. However, the bridge was the only place for them to rest. In 1908, there were cases of deaths due to starvations in the area.

In 1935, the house was named as King George V Silver Jubilee Rotary Home for Destitute Boys. In 1954, the Perak Youth Club was established, and the organization took over the Destitute Boys Home and it still in use today.

Home of Destitute Boys

“It is quite evident to see what wholesale poverty and privation, the closing down of many of the large tin mines in the Kinta district is causing. The number of destitute and practically starving Celestials roaming about the streets of Ipoh is legion, and the unfortunates, having no hours to go to, simply make use of the ﬁve foot paths for their night’s accommodation, their ﬁrst morning’s work being to go round the scavenger’s baskets lying at each shophouse in quest of something which might appease their hunger. It is a very pitiful sight. The authorities should do something about the matter.” Source: When Tin was King, Ho Tak Ming

Home of Destitute Boys

Figure 6.4: Current interior condition of the house (Source: Mohammed Haidar, A., et.al., 2016)

VERNACULAR ARCHITECTURE OF PERAK HOUSE

Rumah Kutai is a vernacular architecture that can only be seen in Perak. It represents Perak Houses as part of Perak culture and heritage. Kutai, In the language of local Malay, means old. Rumah Kutai has been built since the 1800s. Rumah Kutai was once built along Sungai Perak such as Kuala Kangsar, Perak Tengah and Pasir Salak. The architecture style of Rumah Kutai (Figure 6.5) only consists of one main activity space which is rumah ibu. Other housing components are attached to this main spaces such as selang, rumah dapur, pelantar, and etc. Another feature of Rumah Kutai is an elevated floor which is two meters high. Home for Destitute Boys is built based on Rumah Kutai architecture. However, the architecture style of this traditional house is influenced by British Colonial architecture. Some of the elements in this Perak houses can be identified as mixed architecture style.

The house is designed to be more ethnic, simple and functional. Same as Rumah Kutai, the house uses timber as a basic structure while other parts of the building use locally sourced material with a combination of wood, brick, concrete and plaster. The ﬂoor plan of the house is mostly based on Rumah Kutai planning with some parts modiﬁed based on the needs of the users and with construction methods of modern materials. The roof adapts the traditional Bumbung Perak but secured with advanced technique, Fascia Board.

Rumah ibu has the highest roof point, which is based on Rumah Kutai design with a spin of the modern approach of using traditional rooﬁng with air vents that enhances interior natural air ventilation of the house. Photograph taken on site

Figure 6.5: Floor plan of Rumah Kutai, Perak (Source: Mohammed Haidar, A., et.al., 2016) Home of Destitute Boys

BRITISH COLONIAL ARCHITECTURE IN PERAK

The Architecture of Home for Destitute Boys is a combination of Perak Malay vernacular architecture and British Colonial architecture. Some of the features in the house seem to be based on British timber townhouse. The house was built during the colonial era, which is also known as the British Colonial period in Malaysia. Characteristics of British Colonial architecture are the higher pitch of roof level compared to traditional local Perak house. In addition, the British Colonial decorative style also can be seen at the bottom of the pillar. All the pillar are built on a decorative square stone foundation. The planning of the house was based on the ‘T’ grid ﬂoor plan with symmetry approach in design. In brief, Home of Destitute Boys was a marriage between the colonial and local architecture by enhancing traditional Perak architecture with a modern twist of British Colonial Style architecture.

Home of Destitute Boys

Figure 6.6: Axonometric drawing of Home for Destitute Boys (Source: Mohammed Haidar, A., et.al., 2016)

CHRONOLOGY

CURRENT CONDITION

In 1935, this house served as a shelter for children, speciďŹ cally boys who are abandoned by their parents, orphans and homeless children. Most of the children worked as low-cost labour or budak jaga kereta, so this house indirectly became a home for boys in poverty. The boys spent their time here sleeping, eating, napping, gardening and more often than not having fun. For them in poverty, having this roof over their heads creates a sense of belonging for them and considered as a luxury.

Perak Youth Club is still active till date. However, active members numbers had drastically reduced compared to its glory days, and the house has been left unoccupied. With the reduction of members, upkeep of the house has deteriorated and over time the house had been in disrepair.

HOME OF DESTITUTE BOYS

OF DESTITUTE BOYS

In 1954, the house was acquired by the Perak Youth Club. They transformed the house into a youth and sports centre for the local villagers. The building was turned into a commercial premise from a residential one which in turn changes the activities into sports activities such as boxing, gymnasium, and judo.

1935 - King George V Silver Jubilee Home for Destitute Boys - Built by Rotary Club - Serves as a home for the homeless children

1954 - Took over by Perak Youth Club - Serves as a youth and sports center for local villagers - Activities such as boxing, gymnasium and judo

Although the house still functions as a gymnasium, the low membership fee which is part of the income caused Perak Youth Club unable to maintain the upkeep of the house. Members are still using the house as a gym and mostly consists of villagers nearby. Based on current disrepair conditions of the house, it will soon be abandoned or even the worst collapse of the whole building (Figure 6.6). The rumah ibu is now only used as a route to selang and all the equipment is located in selang as well. The rear of the house had collapsed, and without restorations, it cannot serves its function. Home of Destitute Boys

“Lately,

Ipoh

and

the

district

have

been

experiencing extremely wet weather, which bad conditions a couple years ago, would have resulted in the business quarter between the river and Belfield Street being flooded on several occasions. It is, however, now safe to stay that the minor floods, which have so inconvenienced business people in the past, have been eliminated and it is unlikely that the Kinta River will misbehave itself as it did in the past during the wet season.” Source: Times of Malaya, 29th October 1930

Home of Destitute Boys

Figure 6.7: Current interior condition of the house (Source: Mohammed Haidar, A., et.al., 2016)

1 2

Figure 6.8: Floor plan of Home for Destitute Boys (Source: Mohammed Haidar, A., et.al., 2016)

HOME OF DESTITUTE BOYS According to the current house owner, functions of this house has changed over time. Initially, it served as a home for poor, abandoned street children. Later, it was taken over by Perak Youth Club and became a youth and sports centre for the surrounding local villagers.

7 3

SPACE PLANNING

The layout of the house (Figure 6.8) is divided into four main sections which are the rumah ibu, anjung (Porch), selang and dapur (Kitchen). The front part of the building consists of anjung and rumah ibu. Rumah ibu is the main activity spaces in the building, and it occupies one living space and two rooms on the left side of the house. The back part of the building includes the selang and dapur. Selang is a pathway space that connects the rumah ibu to the dapur. The front part of the house did not go through any changes over the years. However, the back part of the house had undergone renovations over the years to suit the diďŹ&#x20AC;erent needs of the users. Home of Destitute Boys

EXTENSION

HOME OF DESTITUTE BOYS

Extension of space on the left side of Selang

In 1935, the house underwent extensions due to the increasing number of homeless children around that area. A larger space was required for them to carry out daily activities. The extension traces (Figure 6.9) can be seen clearly at the selang spaces. The leftover nails on the column and wall of selang proved the extension. The extended walls are parallel to of the rumah ibu. One wooden door and two windows were installed for circulation and ventilation purposes.

1 2

In addition, a barn space was installed at the right side of selang. The barn size was much larger compared to the other side to serve a diďŹ&#x20AC;erent function. Due to increasing numbers of homeless children, the barn was used as a workshop space for the children and double up as a storage space for gardening equipment.

Home of Destitute Boys

Extension of barn at the right side of Dapur

Figure 6.9: Extension Floor plan of Home for Destitute Boys (Source: Mohammed Haidar, A., et.al., 2016)

ANJUNG

RUMAH IBU

Anjung is the main entrance to the house where it used by men as a resting, gathering and discussion place. This space is also called as a porch. When the homeless children occupied the house, the anjung serves as the reception area and open living area that are open to guests.

Rumah ibu is the main activity space in a traditional Malay house. This space is equipped with timber ďŹ&#x201A;oorings and walls. The unique features of rumah ibu are the air vents provided at each corner of the space.

ARCHITECTURE FEATURE

Anjung is a rectangular platform elevated by four pillars at each corner and is surrounded by a soft wood railing.

ARCHITECTURE FEATURE

Figure 6.10: Bench on the porch

Today, anjung is still in use as a resting place or discussion area for gym members. They set the table (Figure 6.11) for discussion together with an old bench (Figure 6.10) that existed since the house was built.

The homeless children utilize this space for daily activities and also as a place for relaxing. This big space is considered to be their main hall and the two rooms are used as bedrooms. After the house was converted into a youth and sports centre, the space transformed into the training area for table tennis and judo. However, as of now, it is abandoned and used as a space to store old furniture.

Figure 6.11: Table on the porch (Source: Mohammed Haidar, A., et.al., 2016)

Home of Destitute Boys

SELANG

ARCHITECTURE FEATURE

Selang (Figure 6.14) is the pathway that connects the rumah ibu to the rumah dapur. This space is covered with timber walls and drops lower than the level of rumah ibu and rumah dapur (Figure 6.13).

Figure 6.12: Current condition of Rumah Dapur

A stone staircase was used as access from rumah ibu. In 1935, it underwent an extension to allow the increasing numbers of homeless children. However, some walls have since been damaged over time due to no upkeep. Today, selang is still functioning and being used by the gym members for various sports activities with the gym equipment provided.

Figure 6.13: Current condition of Rumah Dapur (Source: Mohammed Haidar, A., et.al., 2016) 81

Home of Destitute Boys

Figure 6.14: Current condition of Selang (Source: Mohammed Haidar, A., et.al., 2016)

RUMAH DAPUR

BILIK MANDI

Rumah dapur (Figure 6.15) is one of the main features that can be found in a traditional Malay Architecture house. Rumah dapur can be translated literally as Kitchen space. This is the back of the house that is accessed through selang.

Bilik mandi (Figure 6.17) or the bathroom is still fully in function and is located on the left side of rumah dapur. The bathroom includes a bathtub that is made out of concrete as a water reservoir of the house.

Rumah dapur serves as a place for women to cook and prepare food daily. The roof that covered this space is diďŹ&#x20AC;erent as it utilized jack roof for natural ventilation purpose, which is the traditional feature in Malay architecture. Smoke and heat from cooking will then escape through the void.

The bathroom is equipped with a one timber door and two windows for natural air ventilation. The size of the bathroom is considered as big as to cater to a large number of homeless children.

ARCHITECTURE FEATURE

Figure 6.15: Rumah Dapur as gym

Large kitchen space is designed to cater to its former userâ&#x20AC;&#x2122;s needs. However, the space now is utilized as an extension of the gym area for sports activities by the members

Figure 6.16: Rumah Dapur as gym (Source: Mohammed Haidar, A., et.al., 2016)

Figure 6.17: Current condition of Bilik Mandi (Source: Mohammed Haidar, A., et.al., 2016) Home of Destitute Boys

TOILET

BASEMENT

BANGSAL

A separate toilet is provided outside the building. Like other traditional Perak house, the toilet is located far away from the house. It located at the left side of the building near to the back of the house.

A basement (Figure 6.19) is provided in this building under the elevated anjung and rumah ibu. The basement has a clear height of 1.5 meters, which is suitable for a car park or motorcycle storage area.

The toilet is made of bricks with a square layout. However, the remaining of the walls can only be seen partially because it was demolished when it was not used by the sports centre. (Figure 6.18)

It was often used as a place for resting and relaxing. Sometimes, it will function as event spaces for homeless children with the surrounding local villagers.

Bangsal (Figure 6.20) is the extension of this building which located is at the right side of rumah dapur. This extension was built as a place of employment training for homeless children. It was used as a carpentry workshop to train the children and also a place to store farming equipment. However, as of now, this space is no longer in use.

ARCHITECTURE FEATURE

Figure 6.18: Current condition of Toilet (Source: Mohammed Haidar, A., et.al., 2016) 83

Home of Destitute Boys

ARCHITECTURE FEATURE

Figure 6.19: Current condition of Basement (Source: Mohammed Haidar, A., et.al., 2016)

ARCHITECTURE FEATURE

Figure 6.20: Current condition of Bangsal (Source: Mohammed Haidar, A., et.al., 2016)

STRUCTURAL ANALYSIS OF DESTITUTE BOYS

The construction of the house utilized post and beam method (Figure 6.21), with the stone foundations arranged symmetrically and timber columns built on top of the stone foundations. The timber beams are laid on each column to transfer the load from the ďŹ&#x201A;oor. The walls are neatly arranged on the ďŹ&#x201A;oor structure with windows. All the columns transfer the load of the whole structure to the stone foundations

Figure 6.21: Axonometric drawing of the Structural system (Source: Mohammed Haidar, A., et.al., 2016)

Home of Destitute Boys

COLUMN ARRANGEMENT STRUCTURAL ANALYSIS

The arrangement of the column is based on a square grid layout. The whole structural system utilizes timber as the primary material, which is based on the traditional Malay architecture. The construction of this house began with a concrete foundation that directly contacts the ground and is arranged symmetrically in a square grid system. The timber column is then laid on top of each concrete foundation. Two intersecting timber beams are placed on top of the columns as ďŹ&#x201A;oor structure. The columns will then reach the height of the roof ceiling and supports the roof structures. Some of the columns are diďŹ&#x20AC;erent in size depending on the functions and the load of the space. The whole timber structure serves to as the house structure where the grid system allows ease of expansion in future.

Home of Destitute Boys

Figure 6.22: Axonometric drawing of the Structural system (Source: Mohammed Haidar, A., et.al., 2016)

BEAM CONNECTION

TIMBER FLOORING

The beams structures are used to support the load of ﬂooring, users and the roof structures. An adhesive connection was used to join the two beams to achieve the desired length for construction. Both ends of the beam are connected and combined with interlocking connections (Figure 6.23) and are then placed on top of columns.

The flooring system differs depending on the spaces. For rumah ibu, timber flooring is provided as it is the main activities space of the house. For the back of the house, concrete flooring is provided.

STRUCTURAL ANALYSIS

The joists are mounted on a beam structure with a size of 150mm by 150mm. The distance between each joist is between 630mm to 720mm. All the joists are hardwoods which last longer.

The function of the beam is to support the column above it that transfers the load of the roof directly to the ground. It is also used to support the envelopes, which are the walls, windows and doors.

The timber strips are used as a flooring material and are placed on top of the joists structure. All the strips are nailed on the joists. The depth of timber strips is 25mm with a width of between 220mm to 310mm. The length of the flooring strips are varied from each other and this creates a decorative pattern for the floor finishes.

The beams used in the construction of the house are hard wood with a size of 150mm by 150mm. These beams are arranged in a parallel orientation with the column arrangement under the same square grid system.

Figure 6.23: Corner beam connection (Source: Mohammed Haidar, A., et.al., 2016)

Home of Destitute Boys

ROOF STRUCTURE STRUCTURAL ANALYSIS

The roof of the house is also based on the traditional Malay architecture. However, the roof structure is more of a Perak Roof construction method. This roof system consists of ridge, rafter and purlins (Figure 6.24 & 6.25). The rafter and ridge are the main structures of the roof. They are the mainframes of the roof and are used to transfer the loads on the roof to the beams and columns. The secondary frame is the purlins and battens structure that maintains the form of the roof. The purlins and battens are placed horizontally on the rafter to support the atap rooďŹ ng (Clay tile rooďŹ ng). Finally, the clay tiles are arranged tightly on the battens structure.

Figure 6.24: Joist structure arrangement (Source: Mohammed Haidar, A., et.al., 2016) 87

Home of Destitute Boys

The roof of rumah dapur is a jack roof that allows natural ventilation through the void. It allows the smoke and heat from cooking to escape. Figure 6.25: Roof structure (Source: Mohammed Haidar, A., et.al., 2016)

FUTURE PROSPECTS HOME OF DESTITUTE BOYS

In brief, Home of Destitute Boys is a heritage building that marks the culture of homeless children in Kampung Kuchai. The house was designed to cater to the rise of poverty during the period of time to help mitigate the issue on hand during the time. The architecture of the house was inďŹ&#x201A;uenced by many aspects such as weather, building materials, userâ&#x20AC;&#x2122;s needs and most importantly, the culture of that era. The building materials are from locally sourced and most likely from the nearby forest. Timber as the material get from locals that used as structures, envelopes and furniture. This allows easy extension of the house that which adapts to the ever-evolving functions of the house. In brief, a building should aged based on time and it should able to cater several generation and contribute to community. Home of Destitute Boys

CHAPTER

07| WAKAF TOH PUAN SARIPAH RUMAH KEDAI

Rumah Kedai Wakaf Toh Puan Saripah

ABSTRACT

RUMAH KEDAI WAKAF TOH PUAN SARIPAH Traditional shophouses or rumah kedai in Malaysia Marks the inďŹ&#x201A;uences of British Colonialism left behind during their reign from the 1840s to 1960s. Architecturally, shophouses are often fronted with arcades or colonnades and as a convenience to its occupants, providing a business front and private residences behind. This chapter will serve as an in-depth study of the historical background and also the architectural characteristics of shophouses found in Perak speciďŹ cally Rumah Kedai Wakaf Toh Puan Saripah

Figure 7.1: Axonometric drawing of Rumah Kedai Wakaf Toh Puan Saripah (Source: Abd Khalid, M. I., et.al., 2016) Rumah Kedai Wakaf Toh Puan Saripah

HISTORY

TRADITIONAL SHOPHOUSES IN MALAYSIA In the earliest form, shophouses function only as living quarters for the working male immigrants.

In the article “Between History and Heritage: Post Colonialism, Globalisation and the Remaking of Malacca, Penang and Singapore” by Daniel P. S. Goh (January 2014), it is mentioned that the typology of shophouses had existed during the era of the Straits Settlements of Malaya (Malacca, Penang, Dinding and Singapore) by British East India Company which is under the direct control of the then superpower Britain.

It was when the female immigrants settled down with the working male immigrants that change the typology of the shophouses into what we known today, commercial front with rear residential.

This is due to the geographical advantages of these Straits Settlements with trading ports that are situated along the Silk Road where traders from all over the world of that time prominently China and India traders sailed through. Hence, the earliest shophouses has mixed architecture inﬂuences from China, India and local style built with locally sourced materials. 91

Rumah Kedai Wakaf Toh Puan Saripah

Unfederated Malay States Federated Malay States Straits Settlements Figure 7.2: Malaya in 1922 (Source: https://en.wikipedia.org/wiki/Unfederated_Malay_States)

TYPOLOGY

TRADITIONAL SHOPHOUSES IN MALAYSIA Shophouses are built on ﬂat land along a road without any gaps in between the individual units and are only separated by the party walls Typically, the front of the shophouses faces the street and between the road and the shophouses exist a setted-in footway, typically at 5 feet depth for public pedestrian usage. Shophouses are built long but narrow as to maximize the number of units facing the road. Shophouses are considered as low-rise as they typically built as two or three stories maximum. Shophouses are zoned vertically with the ground level being the commercial zone and the upper levels houses the residential part for the owner or renters, hence the name “Shophouse”. Figure 7.3: Typology of typical shophouse (Source: Standard Singapore, 2015) Rumah Kedai Wakaf Toh Puan Saripah

ARCHITECTURAL EVOLUTION TRADITIONAL SHOPHOUSES IN IPOH NEOCLASSICAL (1880s - 1920s) The widely used Greek and Roman motifs and decorative motifs are reﬂected in this neoclassical-style architecture. Geometric shapes and shallow reliefs are one of

CHARACTERISTICS

the techniques of engraving elements on statues ● ● ● ●

where the carved sculptures are connected to a solid background of the same material.

● ● ● ●

Rumah Kedai Wakaf Toh Puan Saripah

Figure 7.4: Neoclassical Style (Source: Ali, W. N., Ishak, N. & Ibrahim, A., 2016)

Parapet walls at the roof Walls are painted in bright colours Decorated swag platers Cornice decorations on the parapet walls, beams and columns Pilasters and arches Carvings on the window frames Keystone on top of the windows Simple wood carvings at the ground facade

ARCHITECTURAL EVOLUTION TRADITIONAL SHOPHOUSES IN IPOH TRANSITION STYLE (1880s - 1900s) Transitional styles are elements of classical styles mixed with modern styles in buildings; for example, the evolution of Roman styles transition into Gothic styles. CHARACTERISTICS

Typically, transition style shophouse has windows on the upper ﬂoor for maximum ventilation and natural lighting while at the bottom, the windows used are long wooden windows.

● ● ● ● ● ●

In addition, the shop's are made of brick and then plastered with lime plaster and on the roof, unglazed roof tiles are used.

Figure 7.5: Transition Style (Source: Ali, W. N., Ishak, N. & Ibrahim, A., 2016)

Simple design Minimal ornamentation Incorporation of classical features Pediments Pilasters and arches Keystone on top of windows

Rumah Kedai Wakaf Toh Puan Saripah

ARCHITECTURAL EVOLUTION TRADITIONAL SHOPHOUSES IN IPOH ECLECTIC STYLE (1890s - 1930s) Eclectic style is a style which utilizes elements from various architectural styles for ornamentations. The eclectic style which comprises of Chinese, India, Malay and European styles gave birth to a style of shophouse during the 1890s to 1930s.

CHARACTERISTICS

●

The material used to make the frame and the door leaves are of local timbers. There is a ventilation hole with simple engraving that can be found on the lower level facade.

Rumah Kedai Wakaf Toh Puan Saripah

●

● ●

Figure 7.6: Eclectic Style (Source: Ali, W. N., Ishak, N. & Ibrahim, A., 2016)

Three long windows on the upper floors for ventilation Windows on the upper floors have adjustable louvres Window on the lower floors are flat panels Pilasters frame the upper floors windows

ARCHITECTURAL EVOLUTION TRADITIONAL SHOPHOUSES IN IPOH ART DECO STYLE (1925s - 1950s) This style is inspired by the Art Nouveau movement, Native American Art, Cubism and Bauhaus. The styles listed have linear building features, sharp angles and decorative angular composition.

CHARACTERISTICS

Among the architectural features of this building is the use of three straight lines, which are three parallel lines, either horizontally or vertically connected with other geometric elements on the front facade.

● ● ● ● ●

High parapet walls Flag poles on the roof High Pediments No keystone on top of windows No arches

The windows on the walls are arranged in groups, serving as a sun-protection device while the windows and doors are made of steel ﬁlled with glass. Walls are then rendered with plasters. Figure 7.7: Art Deco Style (Source: Ali, W. N., Ishak, N. & Ibrahim, A., 2016)

Rumah Kedai Wakaf Toh Puan Saripah

ARCHITECTURAL EVOLUTION TRADITIONAL SHOPHOUSES IN IPOH

EARLY MODERN STYLE (1940s - 1970s) The early modern style was very much focused on the economic aspects of building, highlighting the utilitarian style where the building's architecture emphasized its function and its advantages rather than its attractive appearance.

CHARACTERISTICS

To date, the construction of reinforced concrete has been fully adapted to contemporary practice, where buildings do not have ornaments but have sun shading devices

● ● ● ● ● ● ●

Among the features of the early modern style were the use of materials such as glass and concrete. The building is very simple with steel window frames. Ventilation holes with simple geometry decoration are also found on the facade.

Rumah Kedai Wakaf Toh Puan Saripah

Figure 7.8: Early Modern Style (Source: Ali, W. N., Ishak, N. & Ibrahim, A., 2016)

Economical design Utilitarian Minimal ornaments Made from reinforced concrete Steel window frames Jacked roof Simple ventilation holes

ARCHITECTURAL EVOLUTION TRADITIONAL SHOPHOUSES IN IPOH MODERN STYLE (1970s - 1980s) The modern style is evident in its asymmetric composition. The building uses ﬂat roofs and simple wall construction without any ornaments. The modern style can be identiﬁed by the use of simple geometric shapes, the use of glass curtains, ironware on windows and doors and reinforced concrete construction.

CHARACTERISTICS ● ● ● ● ● ● ●

Large-scale windows, seemingly mimicking cubism design, the absence of mouldings or mouldings and the use of steel frames on building structures have also been applied in the construction of this style. These shophouses can be more than two storeys.

Figure 7.9: Modern Style (Source: Ali, W. N., Ishak, N. & Ibrahim, A., 2016)

No ornaments Flat roof Asymmetrical Glass curtains Reinforced concrete construction Large windows Steel framed windows and doors

Rumah Kedai Wakaf Toh Puan Saripah

BACKGROUND

RUMAH KEDAI WAKAF TOH PUAN SARIPAH According to Genealogy (the study of family history) of Ipoh’s Panglima Kinta (Commander-in-Chief), Toh Puan Sharifah Rathiah @ Saripah binti Duakap is of Ipoh’s Panglima Kinta bloodline descendent. Based on the Genealogy, her mother (Andak Rasnah @ Rasiah) is the daughter of Itam Dewi @ Hitam Kewi bin Toh Panglima Kinta Ngah Abdul Ghaﬀar (Panglima Kinta V) who married her father, Alang Abdul Wakap @ Alang Duakap bin Alang Muhammad of Laksamana Raja Mahkota Perak (Admiral to the Crown Prince of Perak) descendent. She is also the younger sister to the Orang Kaya-Kaya Laksamana Muhammad Amin of diﬀerent mother that was banished from the state to Pulau Seychelles (Seychelles Island) resulting of the conspiracy to murder British’s resident, J.W.W Birch at Pasir Salak. 99

Rumah Kedai Wakaf Toh Puan Saripah

Figure 7.10: Old Photo of Rumah Kedai Wakaf Toh Puan Saripah (Source: Abd Khalid, M. I., et.al., 2016)

Based on the article ‘Pulau Pinang Bandar Percetakan Awal’, the shophouses are located along Jalan Datoh and was built in 1913, adjacent to Masjid Paloh.

The primary purpose the shophouses was built is to provide a form of income source for Masjid Paloh to pay for utilities which came from the rentals collected from tenants.

Figure 7.12: Land title deed of the shophouses (Source: Abd Khalid, M. I., et.al., 2016)

Figure 7.11: Land deed of the shophouses (Source: Abd Khalid, M. I., et.al., 2016)

The shophouses built on Toh Puan Saripahâ&#x20AC;&#x2122;s waqf land (land donated for Muslim religious purpose) situated along Jalan Datoh, lot 664 to lot 671 belonging to Toh Puan Saripah. After her death,

the land is then owned by the respective trustee under the management of Masjid Paloh. Later, it was then fully takeover by Majlis Agama Islam to prevent the waqf land to be sold. Rumah Kedai Wakaf Toh Puan Saripah

100

CHRONOLOGY

RUMAH KEDAI WAKAF TOH PUAN SARIPAH 1913 The shophouses were built on the land adjacent to Masjid Paloh as an income source for Masjid from the yield of the rentals collected 1914 - 1929 During this period of time, the majority of renters are of Malay descendant due to demographic of Jalan Datoh is made up of the elites, Perak Malay oﬃcials and the people of Kampung Paloh. The houses in the vicinity of the shophouses are owned by the Malays. Hence the business revolves around the local Malays.

101

Rumah Kedai Wakaf Toh Puan Saripah

1930 With the occupation of the British Empire comes the Chinese immigrants that were brought along. Due to the economic policy of the British that prohibits businesses to be run by the local Malays, this causes the rise of Chinese run businesses. In the same year, the surrounding lands also experience the change of hands from the local Malays to the Chinese due to the economic diﬀerences between the two ethnics. 1920 - 1940 The shophouses were once rented for the activities of Perak associations such as Malay Badminton Association of Perak (1929), Persatuan Melayu Perak (1937), All Malaya Muslim Missionary Society (Kinta Branch), Malay Driver Federation of Perak (1930) and Persatuan Beawen.

In 1938, it was also rented by Warta Kinta printing company as the base of operations, and in 1940, it was then converted into working quarters for the employees of Warta Kinta. 1950 - 1999 Businesses such as coffee shops, grocery stores, car workshops are the main activities of the shophouses during this time. 2017 A car accessories shop and a grocery store are what left of the renters of the shophouses. Two out of the seven units had been burnt down during a fire and are abandoned since. The remaining units that survived the fire are either vacant or abandoned.

ROAD CONNECTIVITY

RUMAH KEDAI WAKAF TOH PUAN SARIPAH JALAN DATOH From the 1800s to 1900s, the main demographic of Jalan Datoh consists of the Malay elites and the tycoons. One of the most prominent elite is Datoâ&#x20AC;&#x2122; Seri Adika Raja Wan Mohammad Salleh, a successful entrepreneur of his generation. JALAN BENDAHARA Istana Raja Bendahara was once built along this road and served as a royal residence but was demolished in the later years. JALAN TREACHER Also known as Jalan Bijih Timah, which houses the industrial sectors of the town.

Figure 7.13: Ipoh Heritage Trail Map (Source: http://ipohheritage.mbi.gov.my/)

Rumah Kedai Wakaf Toh Puan Saripah

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ARCHITECTURE CHARACTERISTICS RUMAH KEDAI TOH PUAN SARIPAH

LATE STRAITS ECLECTIC STYLE (1910s - 1930s) The Early Straits Eclectic Style (Figure 7.14) was well known in the 1890s and 1920s while the Late Straits Eclectic Style was in the 1910s and 1930s. Late Straits Eclectic style has plaster walls that are inï¬&#x201A;uenced by Chinese and European design, and Cement tiles are used on the sidewalks. The designs of the windows and plaster rendering as well as the pilaster show the owner's wealth status. The pilaster located between the windows shows a classic arrangement with patterns and decoration.

Figure 7.14: Late Eclectic Style (Source: Abd Khalid, M. I., et.al., 2016) 103

Rumah Kedai Wakaf Toh Puan Saripah

Rumah Kedai Wakaf Toh Puan Saripah (Figure 7.15) is said to have architectural features of the Late Straits Eclectic style as it was built in 1913 and the architecture style of the building also reflects the characteristics of the style. Other factors that indicate Rumah Kedai Wakaf Toh Puan Saripah are of Late Straits Eclectic style are among the architecture influences of Chinese and European Architecture. The uniqueness of Rumah Kedai Wakaf Toh Puan Saripah is the marriage between the Late Straits Eclectic style and the local Malay architecture style where the overall space planning and aesthetic is of Chinese and European influence with the building materials and decorations being locally sourced.

Figure 7.15: Photo of Rumah Kedai Wakaf Toh Puan Saripah (Source: Abd Khalid, M. I., et.al., 2016)

Rumah Kedai Wakaf Toh Puan Saripah

104

CHINESE ARCHITECTURE INFLUENCE

RUMAH KEDAI TOH PUAN SARIPAH

The shophouses painted in bright colours with the wall structure made of bricks and are then paved with plasters. The roof frames are made from locally sourced timbers with exposed structural elements. (Figure 7.18) Roof tiles

Cement mortar

Among the architectural concepts inďŹ&#x201A;uenced by the Chinese architecture is the separation of zoning of the front yard, courtyard and backyard, the emphasis on the roof design, exposed structural elements and the use of colours. The air vents are decorated with elements found in Chinese architecture derived from shapes of ďŹ&#x201A;owers. (Figure 7.16 & 7.17) 50mm thick air vent panel Green ceramic Timber roof frames and rafters

Figure 7.16: Air vent Elevation (Source: Abd Khalid, M. I., et.al., 2016) Flower shaped inspired chinese decoration

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Figure 7.17: Air vent Isometric (Source: Abd Khalid, M. I., et.al., 2016) Rumah Kedai Wakaf Toh Puan Saripah

Figure 7.18: Axonometric drawing of the roof structure (Source: Abd Khalid, M. I., et.al., 2016)

The use of bright colours can be seen in the photo below (Figure 7.20) where light yellow with a mix of other colours is painted on the upper facade. Backyard

Courtyard

Front-yard

Figure 7.19: Layout plan (Ground) (Source: Abd Khalid, M. I., et.al., 2016)

Figure 7.20: Photo of Rumah Kedai Wakaf Toh Puan Saripah (Source: Abd Khalid, M. I., et.al., 2016) Rumah Kedai Wakaf Toh Puan Saripah

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EUROPEAN ARCHITECTURE INFLUENCE

Pilaster

RUMAH KEDAI TOH PUAN SARIPAH

European architecture inﬂuences can be seen in the appearance of the ground and upper ﬂoors of the rumah kedai with neo-classical features in terms of keystone, arches, windows, pilasters and pillars.

Window arch

Keystone

Locally sourced timber for Roof elements

Keystone

In addition, the symmetrical design of windows and doors in each row of the rumah kedai further highlights the neo-classical features. The Tuscan capital (Figure 7.23), found in the rumah kedai also shows the European influences. The pilaster between the arches also has the art decoration and construction features of the European classical arrangement. The high ceilings on the upper floors of the rumah kedai are also a hallmark of western influence

107

Rumah Kedai Wakaf Toh Puan Saripah

Entrance arch

Tuscan Capital

Figure 7.21: European architecture inﬂuence in Rumah Kedai Wakaf Toh Puan Saripah (Source: Abd Khalid, M. I., et.al., 2016)

Greek Doric

Tuscan

Roman Doric

Ionic

Corinthian

Figure 7.22: Types of Capitals (Source: Google image, 2020)

Frontyard

Courtyard

Backyard

High ceiling

Figure 7.23: Onsite Tuscan capital

Keystones Walkway arch

Figure 7.24: Onsite Keystone (Source: Abd Khalid, M. I., et.al., 2016)

Figure 7.25: Cross section of Rumah Kedai Wakaf Toh Puan Saripah (Source: Abd Khalid, M. I., et.al., 2016) Rumah Kedai Wakaf Toh Puan Saripah

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SPACE PLANNING

RUMAH KEDAI TOH PUAN SARIPAH Rumah Kedai Wakaf Toh Puan Saripah has a linear layout where each space is connected to each other. This creates a very strong axis planning due to the connection of spaces between the upper and lower floors. The ground floor consists of a front-yard, courtyard and backyard, while the upper is either a dwelling or office.

PRIVATE Backyard

PRIVATE Dwelling or Oﬃce SEMI-PUBLIC Courtyard

These spaces have been classiﬁed into several areas based on the hierarchy that can be seen on the ﬂoor plan (Figure 7.26 & 7.27). These areas are divided into public, semi-public and private spaces. PUBLIC Front-yard

109

Rumah Kedai Wakaf Toh Puan Saripah

Figure 7.26: Layout plan (Ground) (Source: Abd Khalid, M. I., et.al., 2016)

Figure 7.27: Layout plan (First) (Source: Abd Khalid, M. I., et.al., 2016)

Front Yard Backyard

The front yard is an open space free of walls and roofs. It is accessible to the public where social interactions between the owner and passersby.

Kitchen

Dining Area

Five-foot Walkway Dwelling or Oﬃce

The ﬁve-foot walkway is a covered sidewalk that provides shelter from bad weather and is separated by high walls between the individual units. Commercial Zone

Commercial Zone Balcony

This space is the place where daily activities or the act of doing business occurs. In this area, a wooden staircase connecting the lower and upper ﬂoors

Five-foot walkway

Figure 7.29: Function of spaces (Source: Abd Khalid, M. I., et.al., 2016)

Dining Area Front-yard

The design of this space is straightforward because it is square and serves as an eating area for the owner.

Figure 7.28: Function of spaces (Source: Abd Khalid, M. I., et.al., 2016)

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Backyard Backyard

The size is larger than the front yard, and it is open space that allows ventilation and lighting into the interior. There is also a small toilet located here.

Kitchen

Dining Area

Dwelling or Oﬃce Dwelling or Oﬃce

This area is private as it is only accessible to the owner. This space serves dwelling or and oﬃce space and the only space with wooden ﬂoors. Kitchen

Commercial Zone Balcony

Unlike others, this rumah kedai has a kitchen located on the upper level and it is not completely covered by walls.

Five-foot walkway

Balcony Front-yard

Among the activities that are always done here are clothing and family activities. 111

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Figure 7.28: Function of spaces (Source: Abd Khalid, M. I., et.al., 2016)

Figure 7.29: Function of spaces (Source: Abd Khalid, M. I., et.al., 2016)

FUTURE PROSPECTS

RUMAH KEDAI TOH PUAN SARIPAH As the rise of development in Ipoh, Perak, traditional shophouses in Malaysia such as the Rumah Kedai Toh Puan Saripah should be preserved as it contains the historical essence of our colonial past. Local authorities and citizens shall partake in the historical preservation of the shophouses as it reminds us of the basics of architecture, designing for humans and their needs. Traditional shophouses encompass this concept as it has multi-function based on the requirements of its user.

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112

CONCLUSION

Architectural Heritage of

KAMPUNG KUCHAI

113

Conclusion

CONCLUSION Kampung Kuchai was among the oldest Malay village that still exists until now. As informed, Kampung Kuchai contains a history of more than a century. Toh Puan Saripah Rodziah and Seri Adika Raja Wan Mohammad Salleh are the pioneers that started to develop this swamp forest into the now cultural abundant Kampung Kuchai, which solves the overpopulation of Kampung Paloh.

Our responsibilities towards historical heritage sites like Kampung Kuchai is to make sure the buildings and architecture elements remain for the future generations. An identity of country depends much on the cultural and historical elements within. Thus, we need to ensure heritage sites like Kampung Kuchai continue to contribute to the future generations and at the same time the residents who still call it their home.

The architecture elements within Kampung Kuchai is inďŹ&#x201A;uenced mostly by British Colonial Architecture. However, the British Colonial era have enhance the techniques of Malay architecture and slowly became an integral part of the culture elements in Perak architecture history. Kampung Kuchai is considered as one of the oldest traditional Malay village in Malaysia and it should be preserved and conserved to ensure the history and cultural identities will not be lost and are able to be pass down to future generations.

In brief, Kampung Kuchai has great potential to be developed as preserved tourist spot that promotes our local cultures and historical heritage. The beauty of Kampung Kuchai should be published and share worldwide to be appreciated by public.

Conclusion

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REFERENCES

Architectural Heritage of

KAMPUNG KUCHAI

115

References

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Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophouses’ Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing.

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Mohamad Rasdi, M. (2007). Mosque architecture in Malaysia : classiﬁcation of styles and possible inﬂuence. Jurnal Alam Bina, 9(3), 1–37

Chen Voon Fee. (2005). The Encyclopedia of Malaysian Architecture. Kuala Lumpur, Malaysia: Archipelago Press.

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Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Ho Tak Ming. (2009). When Tin Was King. Perak, Malaysia: Perak Academy.

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Ian Anderson. (2011). Ipoh, My Home Town: Reminiscences of Growing Up in Ipoh, In Pictures and Words. Kuala Lumpur, Malaysia: Media Master.

Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Khoo, S. N. & Abdur-Razaaq, L., (2005) Kinta Valley: Pioneering Malaysian’s Modern Development. Perak, Malaysia: Perak Academy.

13.

Morning Tribune (1936), The Problem of Destitute Boys, p.10.

Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Ahmad, Suriati & Jones, David. (2013) Investigating the mining heritage signiﬁcance for Kinta District, the industrial heritage legacy of Malaysia. Amsterdam, Netherlands. Procedia : Social and Behavioral Sciences Volume 105 (pp. 445-457).

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Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Osman, R.M. & Ishak, M.A. (2012). Geospatial analysis of ex-mining land of Perak. Paper presented at the National Geoscience Conference, Pullman Hotel, Kuching, Malaysia. Rajah, S. Senathi. (1979) The Kinta TinďŹ eld, Malaysia. Bulletin of the Geological Society of Malaysia, Volume 11, Dec 1979 (pp. 111 - 136).

INTERNET

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21.

Standard Singapore. (2015). Your Shophouse: Do It Right. Retrieved from www.ura.gov.

22.

Ipoh Heritage Trail. Retrieved from http://ipohheritage.mbi.gov.my/

23.

Dr. A. Ghafar Ahmad. (1999) The Architectural Styles of Mosques in Malaysia: From Vernacular to Modern Structures (n.d.). Retrieved from http://www.hbp.usm.my/conservation/SeminarPaper/PAPERRIYADH.html

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119 Tahun, Masjid Panglima Kinta Tetap Teguh. (2017, December 22). Retrieved from https://peraktoday.com.my/2017/12/119-tahun-masjid-panglima-kinta-tetap-te guh/

The Straits Times (1958), Rotary to help Youth Club, p.5.

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Ipoh Born Kid. (2011,28 Jun). A Tribute to Mr. N.C Thomas-Pioneer in Youth Work. Retrieved from http://www.ipohworld.org/2011/06/28/atribute-to-mr-nc-thomas-by-ipohbornkid/

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SOURCE OF FIGURES Figure 1.1: Retrieved from https://www.pngguru.com/free-transparent-background-png-clipart-mqtql Figure 1.2: Retrieved from http://sultan.perak.gov.my/informasi/bendera-negeri-perak.html Figure 1.3: Freddie A. (2019). Perlombongan Bijih Timah di Perak.Retrieved from www.orangperak.com Figure 1.4: Zinara R. (2019) Retrieved from https://www.remotelands.com/travelogues/ipoh-what-to-do-in-malaysias-next-big-desti nation/ Figure 1.5: Retrieved from www.dosm.my Figure 1.6: Retrieved from www.dosm.my Figure 1.7: (2019) Retrieved from https://commons.wikimedia.org/wiki/File:Map_of_Kinta_District,_Perak.svg Figure 1.8: Retrieved from www.remotelands.com Figure 1.9: Khoe,2019 Retrieved from www.shutterstock.com Figure 1.10: Abd. Halim Hadi Retrieved from www.shutterstock.com

Figure 1.11: Retrieved from http://ipohheritage.mbi.gov.my/ Figure 2.1: Retrieved from Google (2020) Figure 2.2: En. Hj Fazil Shuhaimi Figure 2.3: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 2.4: Letter from Toh Puan Saripah to the oďŹ&#x192;cer(Source: Long, Sudin et al., 2017) Figure 2.5: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 2.6: Diagrams of the heritage architectures of Kampung Kuchai Figure 2.7: Retrieved from www.sembangkuala.wordpress.com Figure 2.8: Tuan Haji Fazil Shuhaimi bin Talib Figure 2.9: Retrieved from www.ipohworld.org References

118

REFERENCES Figure 3.1: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.7: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.2: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.8: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.3: Osman, R.M. & Ishak, M.A. (2012). Geospatial analysis of ex-mining land of Perak. Paper presented at the National Geoscience Conference, Pullman Hotel, Kuching, Malaysia.

Figure 3.9: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.4: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.10: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.5: Khoo, S. N. & Abdur-Razaaq, L., (2005) Kinta Valley: Pioneering Malaysianâ&#x20AC;&#x2122;s Modern Development. Perak, Malaysia: Perak Academy.

Figure 3.11: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.6: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. 119

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Figure 3.12: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.13: Retrieved from http://ipoh-malaysia.spiritofmalaysia.co.uk/emmanuel-assembly-god-ipoh.html/ Figure 3.14: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.15: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.16: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.17: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.18: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.19: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.20: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.21: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.22: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.24: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.25: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. References

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REFERENCES Figure 3.26: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.1: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 3.27: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.2: Ili Aqilah, P. B. I. D. (2016). Ipoh Echo: Mosques in Ipoh. Retrieved from https://www.ipohecho.com.my/v4/article/2016/08/16/mosques-in-ipoh

Figure 3.28: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.29: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.30: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 3.31: Long, Y. L. , Sudin, R., et al,(2017). Kajian Sejarah dan Inventori Warisan Kampung Kuchai, 31650, Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. 121

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Figure 4.3: Parsika. (2019, May 14). Masjid Said Naum, Peraih Penghargaan Aga Khan Award. Retrieved from https://www.arsitur.com/2019/05/masjid-said-naum-peraih-aga-khan-award.html Figure 4.4: Omar Khalidi. (1990). Islamic Society of North America: Exterior overall view. (n.d.). Retrieved from https://archnet.org/sites/891/media_contents/96678 Figure 4.5: Majlis Daerah Tumpat. (2016, January 11). Masjid Kampung Laut. Retrieved from http://mdtumpat.gov.my/ms/pelawat/destinasi-menarik/masjid-kampung-laut Figure 4.6: Ontahsapo. (2007, May 7). Masjid Hijau, Lenggeng. Retrieved from http://ontahsapo.blogspot.com/2007/05/masjid-hijau-lenggeng.html Figure 4.7: Azrul Alwi. (2016). Masjid Langgar, Kota Bharu, Kelantan. Retrieved from https://www.mymasjid.net.my/masjid/1482/masjid-langgar/

Figure 4.8: Baharudin, Nurul & Ismail, Alice. (2016). Architectural Style of Daâ&#x20AC;&#x2122;wah Mosque in Malaysia: from Vernacular to Modern Structures. International Journal of Built Environment and Sustainability.

Figure 4.15: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.9: Uwe Aranas. (2014). Masjid Jamek Mosque - Kuala Lumpur Attractions. Retrieved from http://www.kuala-lumpur.ws/magazine/masjid-jamek.htm

Figure 4.16: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.10: RyďŹ&#x20AC; Remy. (2017, March 22). Masjid Sultan Ahmad Chukai Kemaman. Retrieved from https://www.youtube.com/watch?v=gidHInxdRNo Figure 4.11: Leong, E. P.. (2017, June 1). GO: Melaka mosques: New Straits Times. Retrieved from https://www.nst.com.my/lifestyle/jom/2017/06/244835/go-melaka-mosques Figure 4.12: Tourist Attraction Malaysia. (2014, June 7). Masjid Negara-Tourist Attractions in Malaysia. Retrieved from https://www.youtube.com/watch?v=abCSQxrYG1M Figure 4.13: Ayards. (2011). Kuching EXTRA: Masjid Jamek Negeri Sarawak. Retrieved from http://ayards.blogspot.com/2011/02/kuching-extra-masjid-jamek-negeri.html Figure 4.14: User:Zeus1234. (2009). Xumi Pagoda. Retrieved from https://en.wikipedia.org/wiki/Xumi_Pagoda#/media/File:Xumi_Pagoda_1.jpg

Figure 4.17: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 4.18: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 4.19: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 4.20: Sana Iqbal. (2012, November 9). National Geographic Society. Moorish Architecture. Retrieved from https://www.nationalgeographic.org/media/moorish-art/ References

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Figure 4.21: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.27: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia

Figure 4.22: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.28: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.23: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.29: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.24: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.30: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.25: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.31: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.26: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.32: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

References

Figure 4.33: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.2: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.34: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.3: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.35: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.4: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.36: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.5: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 4.37: Muhammad Aizat, A., et.al., (2016). Masjid Panglima Genta (Kinta), Kampung Kuchai, Ipoh Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.6: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure Figure 5.1: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.7: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

References

124

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125

Figure 5.8: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.14: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.9: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.15: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.10: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.16: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.11: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.17: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.12: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.18: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.13: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.19: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

References

Figure 5.20: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.26: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.21: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.27: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.22: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.28: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.23: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.29: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.24: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.30: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.25: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

Figure 5.31: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia.

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REFERENCES Figure 5.32: Mohd Jasmin, A. A., et.al.,(2016). Madrasah Kamariah (Kamaliah).Perak Unpublished Measured Drawing Studies. Johor Bahru : KALAM, Universiti Teknologi Malaysia. Figure 6.1: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.2: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.3: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.4: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.5: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.6: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.7: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. 127

References

Figure6.8: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.9: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.10: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.11: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.12: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.13: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.14: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.15: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 6.16: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.17: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.18: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.19: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.20: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.21: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 6.22: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.23: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.24: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 6.25: Mohammed Haidar, A., et.al., (2016). Home of Destitute Boys. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.1: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.2: Unfederated Malay States. Retrieved from: https://en.wikipedia.org/wiki/Unfederated_Malay_States Figure 7.3: Standard Singapore. (2015). Your Shophouse: Do It Right. Retrieved from www.ura.gov. Figure 7.4: Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophousesâ&#x20AC;&#x2122; Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing. References

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REFERENCES Figure 7.5: Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophouses’ Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing. Figure 7.6: Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophouses’ Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing. Figure 7.7: Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophouses’ Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing. Figure 7.8: Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophouses’ Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing. Figure 7.9: Ali, W. N., Ishak, N. & Ibrahim, A. (2016). Heritage Shophouses’ Building Facade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing. Figure 7.10: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.11: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

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References

Figure 7.12: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.13: Ipoh Heritage Trail. Retrieved from http://ipohheritage.mbi.gov.my/ Figure 7.14: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.15: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.16: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia. Figure 7.17: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.18: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.24: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.19: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.25: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.20: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.26: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.21: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.27: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.22: Types of Capital. Retrieved from https://www.google.com/imghp?hl=enFacade: The Typology of Architectural Styles at Ipoh. Lambert Academic Publishing.

Figure 7.28: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.23: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

Figure 7.29: Abd Khalid, M. I., et.al., (2016). Rumah Kedai Toh Puan Saripah. Unpublished Measured Drawings Studies. Johor Bahru: KALAM, Universiti Teknologi Malaysia.

References

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