Importance of the Study

The vernacular architectures are the architectures designed, constructed, and occupied by common people. Though sheltering and protection is believed as the primary objectives of the vernacular architectures, they embody diverse significances and importance. Moreover, vernacular architectures never stand alone; rather people develop a characteristic built environment in the settlement along with the houses. Thus, the vernacular architectures become a part of environment that human gradually modifies.

The vernacular architecture transmits the architectural lineage, accumulated knowledge, tradition, belief, and worldview of the people who possess them. Hence,

“through careful analysis buildings can reveal much about lives and social forces that is otherwise obscure. In particular, in a vernacular context, humble buildings can shed light on aspects of social history where documentation is otherwise thin” (Guillery:2010:7-8).

Oliver opined,

“The study of shelter can teach us much about structural principles: the optimum use of building materials; the qualities and properties of plants and earths in preservation, termite resistance, climate modification. There is much to be learned about construction techniques, the conservation of resources and energy, and the acquisition of skills. Means of communication and layers of privacy, utilization of land and adaptability to the cycle of the seasons. Through the study of shelter, I contend, it is possible to learn something of the values that are embodied in buildings and at least a little about the meaning of the environment” (Oliver:1996:382-383).

The architectural endeavours of the human from the prehistoric to modern times have been studied and discussed constantly.

However, such discussions and studies,

“most often have dealt with the historic “styles”, but the architectures of the “common” people frequently received minimal consideration” (Martin:1986).

This stark reality is also valid in respect to the vernacular architecture of the Assam. Simultaneously, the vernacular architecture of state has not received the due academic attention to study of the nuances of the art though it is a great repository of tradition, knowledge, and culture. Simultaneously, the changing time and situation have gradually jeopardized the vernacular architecture and its tradition. Such circumstances, varied significance of these architectures, and dearth of comprehensive study on the subject can be counted as the prime importance of this study.

The study of vernacular architecture bears varied importance. The vernacular architecture, as it is in this, is laden with diverse significances. The vernacular architecture is so intimately associated with the traditional life and culture that it can be said to be a medley of cultural elements. It embodies the values of tradition and plays a prominent role in the society and culture.

The vernacular architecture is primarily constructed to cater the housing need of the folk people and,

“housing is in particular a living organism perfectly reflecting family ties and stratifications, neighbourhood relationships, life-cycle stages depending on age and the differentiation between domestic zones based on gender and status within the same house (spaces for animals, games, for women and for men, public and private spaces, etc.” (MECD:10-11).

Thus, the vernacular architecture represent not only the physical body of architecture, rather it incorporates with it different elements of culture. Similarly, the house and built environment reflects the cultural identity of a region or area, focusing the environmental and cultural adaptation and tradition of the said region. Such loaded aspect of socio-cultural dimension of the vernacular architecture and study of the same is another importance of the study.

The vernacular architecture, above all, is traditional in its very nature, which enhances the importance of the study. The architecture is one of the elements of the man-made environment that articulates the accumulated age-old experiences by men as well his understanding and adaptability with the nature. Simultaneously, men’s responses to the gradually increasing need, the inventiveness of human mind, aesthetic sensibility, and the space management are also silently nurtured in these architectures. However, in the development of the vernacular architecture, the culture also plays an important role. Ballantyne rightly said, “what architects do is to design buildings with an eye not only to their practical utility, but also with an eye to their cultural value, trying to give them a shape that is in some way appropriate” (Ballantyne:2002).Thus, the vernacular architecture turns to be one of the main compositional segments of the culture and folklore. It is that part of the culture, which can well be assumed to be continuing from the primitive time until today. It is the example of the human desire and capability for the manipulation of material to make a new material entity of need and cause. Thus, the shaping of the architecture, their form, functionality etc. are the depository of the men’s knowledge and understanding of nature as well demonstrative of the answer to the various necessity and demand.

The vernacular architecture is generally regarded as one of the components of the material culture.

However, the vernacular architecture subtly differs from the other items of material culture as,

“the study of vernacular architecture differs from other aspects of material culture studies... the name itself is inadequate, since an increasingly large number of apparently disparate kinds of buildings have been included under its rubric” (Upton:1983:262).

Upton and Vlach holds that the study of vernacular architecture is fundamentally a humanistic study who said,

“We appreciate buildings and landscapes and furniture a handsome objects but if we really understand them we know that what is most important is to appreciate the people who made them” (Domer:1989:48).

Blier also commented similarly:

The study of vernacular architecture historically has been of broad crossdisciplinary interest. Related scholars and practitioners comprise not only anthropologists, archaeologists, architectural historians, and architects, but also historians with a range of interests, folklorists, geographers, engineers, museum curators, and community activists -some focusing on issue of materials and construction methods, others on socio-cultural concerns, still others on the history of form and the needs and practicalities of preservation. Vernacular architecture scholars have addressed questions of spatial use and planning, regional variations in form, race and/or ethnic variables in building typology... Increasingly energy sustainability and issues of climate also has become a significant feature of vernacular architecture discussion. (Blier:2006:230)

These architectures play a vital role in different spheres of life and culture of the traditional societies. The architectural heritage of a place is regarded as the measuring yardstick of a society and culture. However, in such a deliberation, the architectural remains of a place usually consist of the examples of “elite” architectures such as temples, palaces, or major public buildings. In the context of India, it is mostly the temple architecture, which demonstrates the architectural heritage. However, we can logically assume that the domestic or residential architecture developed earlier than the above-mentioned “high” or “elite” architectures. It has come to light that the religious architectures have heavily drawn inspiration from the traditional village architectures.

Guillery rightly said,

“even the greatest and most monumental architecture can be better understood through heightened awareness of local or indigenous forces, by emphasising reception, use and underlying shifts in architecture’s social meaning” (Guillery:2010:4).

Thus, the various elements and components of the religious architectures are imbibed or inspired from the domestic village architectures. This is very much evident in respect to the religious architectures of India, especially of the Buddhist and Hindu sects. This veracity reinforces the importance of the study of the vernacular architectures. And the major segment of the traditional architecture consists of domestic architecture. This is one prime importance of the study of the traditional vernacular architecture.

The vast body of religious architecture of India are the testimony of the glorious architectural heritage of India. Though architectural enterprise in India dates back to Indus Valley Civilization (2500- 1500 BCE), the historical extant specimen of structural Indian temple architecture dates back to the Maurya period (3^rdBCE) (Deva: 2000:5).

It is noticed that,

“the early history of Indian architecture deals mainly with temples, little of secular architecture survives; that architecture which remains reflects like a mirror the geography of a people as well as their economic, social, and political situation” (Masalski:1987).

It is found that the religious architectures of India heavily borrowed elements from the traditional or folk architecture. Thus, Simpson holds that the Chaitya hall originated from primitive shelters (Simpson:1888). Similarly, the various elements, along with the form of the thatch hut were also imitated in the temple architecture as evident in the architecture of the Draupadi Ratha of the famous Ratha complex of Mahabalipuram (Lee:1978). This evidently articulates the importance and necessity of the study of the traditional or secular architecture. However, the traditional architecture, like the different components of the traditional culture, varies enormously as per the place of its origin. It is so because different factors of a region such as the topography, environment, weather, culture, availability and types of materials, and so on moulds the form, design, and function of the architectures. Thus, there arises the necessity to study the architecture in relation to a place and culture. Hence, the necessity to study the vernacular architecture of the state arises and comes to fore.

The vernacular architecture happens to be traditional in nature but the concept of tradition, as it operates in culture, does not imply something static over time and space. Rather, it always shows the tendency for constant change and modification and new elements often penetrate in the tradition and thereby in the culture. The term “traditional”, as it is used here or in orthodox sense, signifies the age-old customs that are continuing for a considerable period of time. In that sense, the characteristics of “traditionality” is well present in the vernacular architecture of a region or cultural group. In all probability, the vernacular architecture–its form and certain aspects are continuing for a very long time without much change because of its entwinedness and association to culture.

Rapoport’s following remark in this connection is very noteworthy:

Certain forms are taken for granted and strongly resist change, since societies like these tend to be very tradition oriented. This explains the close relation between the forms and the culture in which they are embedded, and also the fact that some of these forms persist for very long period of time. With this persistence the model is finally adjusted until it satisfies most of the cultural, physical, and maintenance requirements. This model is fully uniform and in a primitive society all the dwellings are basically identical. (Rapoport:1969:4)

Thus, the quality of traditionality in vernacular architecture lends the subject with immense cultural value. The vernacular architecture traditionally uses the materials that are natural and available in the surrounding. The folk people have been traditionally exploring, manipulating, and utilizing the nature-gifted materials using their indigenous knowledge and technique. The eco-friendly and renewable nature of material is a much sought quality in the contemporary era of global concern for environment and sustainability. Thus, the issues such as pollution, global warming, ecological balance, and sustainable development are prime concern of the contemporary world in contemporary time. Result is growing urge and demand for the use of natural or nature produced renewable materials in every sphere of our life across the globe. Since the architecture is a primary and extensive need of people, the use of natural and renewable materials will be a great stride towards the preservation of the ecology and environment. However, contemporary modern architecture, though out of compulsion and situational demand, uses the materials contrary to the materials of the traditional vernacular architecture. Due to modernization and other reasons, the modern building materials are increasingly penetrating into the vernacular architecture tradition, jeopardizing the tradition of the craft. In such a juncture, there is need to study, fathom, use, and continue different positive aspects of the traditional VA. It can be assumed that the proper study and utilization of the traditional knowledge of architecture can turn a great boon for the society. There is possibility that the positive features of traditional architecture can be regained to certain extent through research, which will definitely turn beneficial for our planet and its environment. Because, studies have revealed that the domestic sector consumes maximum energy for maintaining indoor temperature of houses. The traditional architectures are usually temperate by nature and appropriate to suit the atmospheric condition of the area of its origin. Therefore, the virtues of the traditional vernacular architecture need to be explored for their positive use.

Using the natural materials and traditionally learnt technique, the nonprofessional folk peoples construct the vernacular architectures. Moreover, the folk peoples often carry out exchange of the labour for the construction of these architectures. Therefore, the production of vernacular architecture often involves less time, labour, and cost. Hence, using the technique and natural materials, a house can easily be constructed within a short span of time and with a minimum cost. It is learn from different studies that the housing is a major concern of the modern contemporary world. In India or in Assam, the government is taking initiative and welfare schemes to provide shelter to the needy and economically backward class. In such schemes, traditional housing materials, skill, and labour can be effectively used for the production of affordable cost-effective housing. It will help to generate employment, continuation of tradition and achieve sustainable development goals. Hence, the study and application of traditional knowledge may be beneficial in the field of architecture and housing, which needs to be utilized productively.

The vernacular architecture is not an entity that should be neglected and looked down as the inferior creations. Rather, the vernacular architecture is the building tradition that has numerous merits and has contemporary significance. Therefore, there notice cornucopia of studies, researches, and publications on the subject across the globe. This well testifies the importance, loadedness as well as the expediency of subject.

Hence, Blier rightly pointed out:

Alexander’s Notes on the Synthesis of Form (1964) which sought to encounter the long-standing myth that vernacular architecture constituted essentially unspecialized work and was created without conscious intervention. Vernacular works, Alexander suggests, even if one does not know the name of their designers, evoke genius and a deep felt understanding of the power and potential of form. (Blier:2006:232-233).

The variedness and the importance of the subject have gradually attracted the scholars from diverse fields. So Upton stated:

Vernacular architecture has been examined from the perspective of art and architectural history, social history, folklore, anthropology, historical and cultural geography, archaeology, architectural theory, and sociology, to name only those disciplines that come immediately to mind. This variety of approaches and interests has aggravated that fragmentation of focus fostered by the negative definition of vernacular architecture as not-high-style architecture. (Upton:1983:263)

The growing study and research of the subject have underlined various perspectives of the vernacular architecture study. Thus, the study of vernacular architecture from the perspectives of preservation, functional, structural, psychological, etc. have proliferated the significance of the subject.

Finally, as mentioned earlier, the vernacular architecture is traditional and the tradition is facing challenges due to impact of modernization and various socio-economic situations. Hence, the vernacular architecture is gradually losing its ground. Even acknowledging the fact that change in tradition is inevitable and unavoidable; such changes may prove favourable or detrimental for the society and the culture. Thus, such changes may endanger a complete tradition and its associated elements. In respect to the vernacular architecture, as is facing different challenges and gradually losing ground, has moved to a situation of encountering the manifold consequences. Thus, the gradual repugnance and abhorrence of the tradition is gradually tapering the tradition leading to the possibility of the disappearance of the forms, techniques, and various related traditional knowledge of the architecture and associated field. There is little doubt that the tradition reared vernacular architecture is specific to a culture and locale and embodies numerous advantages and indispensability. So, once the tradition and the architecture is extinct, the virtues of the architecture will also peter out. Therefore, there is the necessity to document the traditional vernacular architecture and its associated aspects for numerous reasons. Such an effort to document and study to ensure continuity may look like an activist’s endeavour. But such an endeavour is necessary from cultural and folkloric perspective. The preservation of the form, technique, folklore, and related wisdom of the vernacular architecture for the posterity is the prime importance of the study.