Buddhist Communities (c): Tai Khamyang Vernacular Architecture

The Khamyangs, known also as Khamjangs or Noras, had their independent principality in Mung Kong up to the end of the 18^th C. According to the Khamyang history, they have migrated to Assam in 1784 during the reign of Ahom King Gourinath Simha, under the favour of Minister Purnananda Burhagohain (Gohain:2012). There are altogether 10 Khamyang villages in the districts of Jorhat, Sibsagar, Tinsukia, and Golaghat (Saikia:2012). There are seven more villages in the Arunachal Pradesh also.

The Khamyangs, like other Tai groups, were also traditionally stilt dweller. However, they have gradually given up this tradition and adopted ground variety of architecture, primarily for the dearth of materials. However, in such case also, at least the kitchen is constructed on platform. The platform of their house raises about 5 to 6 feet from the ground. They construct their houses in the east-west direction that ideally faces the south cardinal direction. The houses are traditionally hip roofed. They construct single house for residence in a well-managed, fenced campus that possesses invariably a flower garden in the front. Almost every household possesses a granary constructed on platform or a cowshed cum granary. The under space of the platform is used for setting up the loom.

1) Site Selection and Foundation Ceremony:

The site of the house is selected through traditional ritualistic practices and through geomancy. They also presently follow the system of consulting a diviner for the purpose, who does the divination in consultation of the Tai almanac. However, previously the geomancy was carried out through the rice, or through splitting a plantain leaf into 7 pieces or with chicken legs, which are not in vogue now. In another system prevalent in the Rajapukhuri village of Golaghat, the diviner weight some amount of soil on a golden balance, using silver coin to look the supernatural favourability.

The Khamyang plants the first pair of posts through traditional rituals. On the previous day, they dig two pits in east-west direction at the selected site and simultaneously prepares a pair of wooden or bamboo posts. After preparation of the posts, they wrap flowers with a new cloth at the top end of the posts. Early in the morning of the next day, the head of the family or an invited elderly person (Sere / Pathek) recalls the Gods and the ancestors, taking the tang-chom in hand and offer money and gold like valuables in the pits. Then the posts, known as chao-philam, are embedded with prayer and reverence (Shyam:2014). In Rajapukhuri village, the main post is called gena-khuta. They plant it before crowing of cock at dawn, wrapping a red cloth at the top and offering gold, silver etc. in the pit.

2) The Architecture:

The Khamyang traditional stilt houses (houn-hang) are traditionally constructed in the shape of letter “L” or “T”, not straight like the stilt houses of many other tribes (Shyam:2014). The open platform under hip roof (toop) in the front of the house is known as the chan. In later “modern” houses, a veranda (khongma) replaced the chan. The chan is the area where guests are received and entertained. A ladder (hoklai) attached with a handle (dang) for support is used to ascend to chan. The house is internally portioned into rooms (khok) and sometimes the first room is used as the guest’s room (khok-khaik). The room that contains the spirit bearing post of chaophilam is called dangor ghar, which is regarded as the sacred part of the house and uses for auspicious occasions .

The kitchen of the Khamyang is constructed as a separate structure, positioned parallel and near to the residential house. The kitchen possesses the fireplace called tiphai. A tired shelf (kha-phai) hangs above the fireplace. Below the kha-phai, a cane made, pipe like implement called changkak is suspended to keep ladle etc. Another tiered bamboo ledge (kheng) is also constructed on a wall to keep utensil. An open platform, made of planks or flattened bamboo, is annexed from the kitchen. This platform is called niching, which is used as scullery and to dry different items.

3) Construction Technique:

The Khamyang house resembles to Tai-Phake houses in the technique of construction. The house construction starts with the planting of the chao-philam and other roof bearing posts. Then at a height of about 5 feet, the posts are notched and attach the beams called houn-chi (dharani) breadth-wise. The beams are firmly secured using bamboo spikes. Then above houn-chi, lengthwise houn-chi is added. Then above the lengthwise houn-chi, full bamboos are laid closely which are secured thoroughly placing bamboos splinter (tonghi) over the bamboo. Then above these tonghi, split bamboo (chuch) are laid closely in breadth-wise direction, which forms the floor of the house. The planks are held within some splinters and secures with cane strand (tawk).

After the construction of the platform, the roof structure is prepared. For this, the breadth-wise ceiling joist (khou) is attached first. Then above the posts, purlins (peng) are placed lengthwise. Above the purlin, common rafters (kon-langkha) are laid at regular interval. Then the roof capchon (hendali) is placed and attached. Then, before the thatching of the house, the enclosing walls are attached. The walls rise to the height of about 7 to 8 feet, which are made of bamboo splints. The walls do not contain any window neither they plaster the walls. After the construction of the walls, the capchon is covered with thatch or takou leaves.

4) House Warming Ceremony:

The house warming ceremony is conducted on an auspicious day. They perform certain rituals before the formal entry into the house. Thus they bring two pitchers, one full of rice and the other full of water where put gold and silver, a bundle of firewood, cloth, and betel nut and betel leaves. The pitchers are kept in a morning near the main post, which remains there for whole three days and three nights. Subsequently, the maternal uncle starts a fire in the hearth of the house, which also smoulders throughout these days. Simultaneously, a lamp is also keep glowing there during the days. After three days, the invited guests and relatives take seat inside the house and the family enters the house. The family ceremoniously enters the house in the evening. The guests are then entertained with feast and who bless the family after the feast.

5) Other Beliefs associated with House:

There are different beliefs and ritualistic practices associated with the house. After the ceremonial planting of the main posts (chao-philam), the house is constructed within two days with the help of the villagers. When Khamyang construct a new house, the God or house spirit (Houn-fee) is invited to the new house. This is done through connecting the new house with the previous house with a rope that symbolizes the welcoming of the God to the new house. This rope remains attached right from the commencement of construction to till the ceremonial entry to the new house. The chaophilam is regarded as the symbol of the Houn-fee.

The chao-philam are held as very holy and they are revered by the people. Therefore, all auspicious ceremonies such as Mangala, marriage ritual takes place before these posts. If someone goes out for some work, he sets out after praying before the posts. The posts are washed and cleaned during the “Poi- chung- ken’ festival.

There are different traditional beliefs associated with the ladder (hoklai) also. After the construction of a new house, it is tradition to gift the ladder from the maternal uncle’s family (Shyam:2014). On the other hand, the consecration ceremony of a new born baby is conducted in front of the hoklai. Then the baby is ceremonially ascended to platform after dipping the legs in holy water and touching a stone with feet. After this ceremonial entry of the baby, another ritual takes place near the Philam posts (Shyam:2014). On the other hand, on death of a person, they hang chopper, knife, branch of jujube at door and a white twan is kept in front. After drawing out the corpse, the house is cleaned and purged where the son-in-law takes the lead (idem).