General Technique of Residential Architecture

As discussed earlier, the vernacular architecture of the state can be categorized into three stylistic or ethnic varieties. The gamut of vernacular architecture of the state possesses different typologies of architecture. However, many such typologies are the outgrowth of the effort of the folk people for change or modification. Simultaneously, the traditions of the vernacular architecture of the state are flexible enough to make minor modifications and variations in the form and style. The houses of the Non-Tribal variety are earth-fast, primarily gable roofed, and consists of primarily typologies of pajaghar and the Assam type variety. The Intermediate variety also possesses similar typologies, forms, and technique. Thus, the material, processing, preparation, elements, and construction technique are comparable in these varieties. However, the Tribal variety, which is traditionally constructed on stilt, differs from the other two in form and technique. However, in the platform architectures of the former two varieties, the comparable technique is more or less used. Across the classificatory types, certain common features or characteristics are noticed, especially in the general technique of construction or the preparation of different construction materials. However, it is important to note that in spite of those similarities, every tradition possess certain individual elements, features, terminologies, and traditions.

Generally, the traditional houses of the region are rectangular in form and usually gable roofed though hip roof is also prevalent. Usually the hip roofed portion of the house (toop) is extended to create a sitting area for the visitors, which sometimes kept open. Such houses are usually gable front where the main entrance remains in the hip roofed portion. There is also prevalence of gable front houses without the toop. The gable front developed, as is exclusively prevalent, perhaps in the stilt variety as the height of the other sloping sides becomes insufficient for the purpose after the construction of the platform. Alternatively, the gable end still retains the desired height after the construction of the platform. In other system, the main door is kept at the middle of the lengthwise, sloping side of the roof. In this case, usually a veranda is added in the facade. Such system is mostly prevalent in the earth-fast, Non-Tribal architecture.

The architecture is the result of a constant and systematic process of labour, skill, design, and manipulation of material. The whole process of construction and building technology is an important aspect and “most enduring issues of vernacular architecture” (Blier:2006) in vernacular architecture study. Glassie said, “The key to vernacular technology is engagement, direct involvement in the manipulation of material and active participation in the process of design, construction, and use. The product of engagement is knowledge” (Glassie:1984:13). On the other hand, “in the ideal vernacular, divisions in architectural work-design, construction, and use-are brought into unity in a single individual” (Glassie:1984). The technology and technique of architecture is very important aspect in the study of the vernacular architecture. The form of the vernacular architecture is not the result of the sole expert manipulation of the material but also of the accumulated age-old experiences and outlook. These architectures are constructed by the people themselves, without the help of any professional technician. However, the expert craftsmen of the society are consulted or engaged for the purpose. However, majority of the members have the knowledge of the forms, norms, and technical nuances. Such features, which are matter of tradition, are known to everyone as a member of the society and follow them strictly.

This also leads to the absence of any drawing or designer in the vernacular architecture. The forms as well as technological aspects are continuing traditionally through orally shared knowledge, which are rarely documented. It is aptly observed:

In the past and present, architecture has used two types of technology: traditional technology and modern technology. The traditional technology was rarely documented but modern technology was regularly documented and written. Different methods of traditional architecture can be described but the fundamental underlying theories of traditional technology are only defined by needs.... It can be mentioned that traditional technology was inspired from new outlook and viewpoints of the society. The traditional technology was instructed through apprenticeship but modern technology is conveyed and developed by industrial and educational institutes. (Azarshahr, Motamadniya, & Basiri:2013:73)

Therefore, minor variation is a common feature of vernacular architecture, especially in form. Simultaneously, new situation and circumstance led to easy modification of a traditional element and knowledge.

In the Assamese society, culture, and viewpoint, a house is not merely a formenclosed space or physical material entity. Rather, house is something more than a sheer physical material entity of inanimate materials in Assamese culture. Thus, different communities regard, revere, and treat the residential houses as a special place. In such outlook, the residential architectures are also viewed with similar sacred connotations of the sacred architecture. So, houses are the special place, looked with due respect, reverence, and sacredness. Such a notion, treatment, and association of certain sacredness to residential house might be a primitive lineage, a lineage from the origin of house. It is held that houses were originally neither shelters nor dwellings but temples (Pearson & Ricards:2005). Similarly, it is held by many scholars that houses are often associated with symbolic and cosmological aspects. Such association of symbolic and cosmological features to house imparts such sacredness to house.

Similarly, in the region or in Assamese society, people do not contrive or construct a house suddenly or whimsically. Rather, construction of house is a systematic and coherent process, conditioned by number of traditional ritualistic norms and practices, revolved around belief and tradition. Thus, the axial positioning of house, astrological consideration, the sun and stars, sacred symbolism, and worldview are the essential operating forces in the construction of house in Assam. Every society strictly follow such norms and traditions up to the optimal level and hardly defy or deviate from such norms or rules, except on extreme cases. There are different traditional practices prevalent among different societies right from the selection of site to the construction of a house, from foundation ceremony to the house warming ceremonies and so on.

Thus, the house construction technique in Assamese society does not refer the mere construction processes of the house. Rather, different systematic steps are associated with the construction of the house. Properly speaking, the technique of Assamese house construction actually incorporates an elaborate system, which can therefore be termed as the process of development of homestead.

This elaborate system of the development of the homestead includes the following aspects within it:

1. Selection of site for establishment of homestead,
2. Development of the campus and built environment in accordance to the traditional norm and layout model,
3. Collection, processing, and preparation of construction material,
4. Ritualistic Selection of site,
5. Foundation ceremony and beginning of construction,
6. Construction of the house,
7. House-warming Ceremony.

Thus, after selecting a plot for the establishment of homestead, it is developed first. After the necessary earth filling and development of approach road, the plot is protected through digging ditch, erecting embankment and through wattle or fencing. Then different varieties of necessary trees are planted in the stipulated areas of the campus. In this matter, the proverb of Dak provides the necessary instruction and directions.