Vernacular Architecture and Social Folk Custom

The Social Folk Custom includes the folk beliefs, superstitions, taboos, customs, and rituals that are current in a society. In the region, irrespective of castes and communities, the house is held with a special significance. Thus, certain houses of the homestead are held with semi-sacred significance. This leads to the association of a number of beliefs, customs, taboos, ceremonies, and rituals with the vernacular architecture. Thus, different supernatural led folk beliefs and customs are associated with house, e.g. in the site selection, house warming ceremony, regarding entry or sitting in certain part of the house, etc.

Here are some representative specimens of Social Folk Custom that are entwined with the vernacular architecture:

1) It is a usual practise to select an auspicious month, day, or hour for the material collection and commence the construction of house. In many societies, the materials such as bamboo are collected during the waning moon fortnight (Krishna-paksha). Contrarily, the waxing lunar fortnight (Suklapaksa) or some weekdays (like Thursday) are considered as auspicious for the purpose. Dakar Bachan “Shi-t sahiha mit-at mah | Sharanat nakate bet-bah ||” also contains such instruction not to cut bamboo or cane during the time of sharan i.e. on the day with the stars of Shravana, Dhanista, Shatabhisa, Purba- Bhadrapad, UttarBhadrapad, and Revati (Das:2001:65).

2) Similarly, months of Bhahda, Kati, Puh and Chot, certain weekdays (usually Saturday is forbidden), or new moon day are proscribed to start a construction.

3) The selection of site and the foundation ceremony of house invariably incorporate elaborate ritualistic rites. Such rites include worship, offering, and seeking of permission for construction.

4) There prevalent certain beliefs associated with the construction technique. Thus, it is taboo to fasten together the two roofs (chal) of a house believing that it provoke constant quarrel in the family (Goswami:2012). Similarly, certain materials or knots are avoided in the house.

5) House warming ceremonies are interesting examples of social folk customs. A new house is ceremonially entered on an auspicious day. In Assamese society, it is regarded auspicious to enter a new house (Ghar-loa) on a Thursday in the month of Phalguna (Bharali:1999). The house warming ceremony is often an elaborate ritual that accompanies sacrifice in certain communities.

6) Simultaneously, there is a ritual conducted in Assamese society after the marriage ceremony, on first entering or stepping in the house of the groom by the newlywed bride.

7) There are many beliefs and rituals prevalent around the bharal. In certain month, occasion, or weekdays, it is taboo to enter and withdraw food grain from the granary. During the time of fasting, women are barred to approach the granary. The granary is invariably a revered place and different communities perform elaborate rituals in this structure to offer worship. Thus, lighting of earthen lamps in front of the granary during the time of Kangali Bihu, the elaborate ritual of Lakhimi Puja of the Tai-Ahoms, the sacrificial ritual of the Bharal Dangariar Puja of the Misings, or the ritual of Lakhimi Puja an d Lakhimi Adara of the Deoris are some examples of such rituals associated with the barn.

8) There prevalent certain taboos regarding the sitting or entry to houses, especially into the main house and the kitchen, prevalent across the communities of Assam. Thus, sitting in the panipota (below the eaves) or duardoli (doorsill) is strictly prohibited in Assamese society. Similarly, kicking the duardoli is also strictly prohibited. These prohibitions are prevalent because, the Assamese people believe these places as the abode of spirits like ghar-jeuti (Goddess Laksmi).

9) There are current certain traditional norms, prescriptions, or taboos in respect to the planting or position of different trees in the homestead. The basil plant is regarded as very auspicious and sacred in different societies, which is planted in forefront of the courtyard. Similarly, the plants like siju, akon, and bahak are preferred at the very entrance of an Assamese homestead. It is believed that the akon tree prevents the cholera, which used to create menace as a epidemic disease few decades back. Contrarily, planting of khakan tree is prohibited in the campus. It is believe that the khakan tree creates quarrel in the family. The soura (Siamese rough bush) tree is also not preferred in the campus, which is believed to be the abode of evil spirit.

10) Different beliefs around birds and animal in association to the house are prevalent in different societies. The sitting of birds like vulture, great horned owl on the roof of a house is viewed as ominous in Assamese society. If such incident happens, then the entire mudhach is dismantled and reinstalled with a new one. In the event of landing of such bird on campus, some amount of soil of the area is scooped out. The entry of paired snake, son-gui (Yellow Monitor Lizard) or an owl to house is regarded as ominous for the family. In event of such incident, ritualistic programmes such as Nam-Kirtan or Gyati-bhojan are arranged for expiation.

Many such examples of beliefs, rituals, and taboos can be cited that have connection with house. Simultaneously, every community possesses a host of such traditional beliefs and practices. Moreover, there are number of rituals associated with house in different societies. An interesting example of such rituals is the Bharali puja prevalent among the Rabhas of Dhekiajuli area. This elaborate ritual starts at the altar situated in the ingle of kitchen with the sacrifice of fowl (Deka:2017). Similarly, expiation rituals such as Khin Peloa of the Deoris, or the sacrificial ceremony prevalent among the Bodos are but a few to mention. Thus, it is evident that many such beliefs and rituals associated with house are widely current across both tribal and non-tribal societies.