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Vernacular Architecture In India: Architecture of the masses

Conference Paper · July 2020

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Vishakha Kawathekar
School of Planning and Architecture, Bhopal
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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

This paper was presented 9th January 2004 in the National Conference on Traditional Knowledge
Systems in India held at Department of Humanities and Social Sciences, Indian Institute of
Technology, Kharagpur from 9th to 11th January 2004

Vishakha Kawathekar, Conservation Architect

Vernacular Architecture In India: Architecture of the masses

This paper is based on the author’s own cultural background and experience in the study
project of Braj, Orchha and research work on Sacred and Secular Architecture of Marathas done
as part of curriculum in the Masters in Architecture with specialization of Architectural
Conservation, School of Planning and Architecture, New Delhi from 2000 to 2002

1.0 Definition

Vernacular architecture is a term, which is most commonly used for indigenous and traditional
architecture. The qualities of this architecture are reflected right in its denotation as
“indigenous”, this would mean that such architecture is very specific to its geographical location
and is of the people belonging to the place. The term “traditional” reflects continuity of its
culture and building practice.

Architecture is not always monumental, and architects are facilitators to design for ones need.
But still in majority of residences in India are built by the owners, or by communities that pool
resources or by local builders and craftsman. These builders have shaped much of human
environment.

Vernacular Architecture thus comprises of dwellings and other buildings of the people, which
relate to their environment and available resources using traditional technologies. They are
built to meet specific needs, accommodating their values, economics and ways of living of the
cultures that produce them.

In India, most of the population lives in rural areas, aspire and are in process of urbanization.
However in building, some vernacular features are still retained and therefore can be turned as
“urban vernacular”. In Urban Vernacular building, the houses or other structures indigenous to
a particular place are gradually undergoing transformation. For example, in the use of
traditional building material from brick, stone, wood, lime, mud and thatch, are being replaced
by modern building materials like cement. The plan form is changing, for example houses are
transforming from traditional courtyard, to verandah type, which are further transforming to
modern houses usually without courtyards. Therefore while the heritage value of such urban
vernacular is much less, the social and culture values, and uses of space by inhabitants are more
or less retained.

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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

2.0 Cultural traits and attributes

The essence of vernacular architecture lies in its cultural traits and attributes. This is reflected in
the following characteristics:

2.1 Gender roles and Domestic routine:

In our society, activities are fixed as per the gender. The usage of space within and outside the
household follows his segregation. Domestic routine has a relationship between house, work,
and social space. It is observed that there is repetitive pattern in behavior and sequences in and
about the house.

For example, the female’s routine starts in the morning, her prime work area is the kitchen and
the open space attached to it (many a times the courtyard), where she cooks food, does
cleaning works and bathes children etc. Later during the day she goes to well or river for
fetching water or washing clothes. This is her major interaction time with other ladies of the
settlement. She goes to the farm with food for the male members and collects fodder for cattle
and returns back. Back home after a small rest again she cooks food and does cleaning work.
After meals she goes to sleep. Hence we find that the areas of her interaction within the house
are kitchen, open spaces attached to it, room for sleeping and outside the house are the well or
river and farms.

For the male members, the mornings are mostly on the Otlas or the Baithakes. Later, the day
starts by feeding cattle and preparing them to be taken to the field. During the day, he is
usually busy with farming activities. At sunset, he returns and ties back cattle and feed them in
Gotha. After refreshment, he goes to the Chaupal. Returning back, he eats food and sleeps.
Hence the major interaction spaces with house are the Baithaks or Otlas, the sleeping areas,
and Gothas. On the other hand while outside house his man interaction areas are farms and
Chaupal.

There are collective activities, which are cyclic though not daily like going to weekly market,
listening to the Pravachans in temples, visiting places of significance during certain festivals for
example women worship Banyan Tree near temple during the festival of Vadsavitri etc. these
activities are placed spatially in the settlement.

Hence we find gender roles and domestic routine generates to places of family interface like
courtyard, indoors and places of social interface like worship area, Baithak and Chaupal.

2.2 Economy

The economy of the family is reflected in the vernacular architecture in two forms. First, the
occupation of the family many a times based on the caste like Gujars the occupation is cattle

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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

raising and therefore emphasis is given on the cattle sheds. Similarly, farmers have storage
place for grains, Lohar (blacksmith) or Kumbhar (Potter) have a workshop in their house etc.
Thus economy of the family is reflected in the typology of houses.

Secondly the economy of families itself is affected by size, location and degree of permanence
of the building etc.

2.3 Family type and cycle

This depends on how the family interacts. The influences is seen on the nature of
accommodation, as all houses show evolutionary tendency. The other factor of influence is the
transfer of knowledge through generation. It could be verbal of through training where the
elders involve the younger members in the activities like means of livelihood, custom, building
activities, or regular maintenance.

2.4 Food

Eating habits, cooking, preparation, energy consumption, and storage, are reflected in the
vernacular architecture. Example, Gujars have pots for churning dahi for loni and storage of
milk. If chulha is the cooking means then they will require storage for wood and oplas near the
chulhas. In case of Gobar Gas plant will be installed in the courtyard. Storage of prepared food
will be in built cupboards in the walls, in large wooden boxes or specially made cupboards with
Jallies all around. Jallies are made from mud and thatch etc.

2.5 Religion and Beliefs

Religion and beliefs influence the orientation and differentiation of buildings. At house level,
this is more for climatic purpose but is strengthened by religious compulsion and beliefs. Sacred
architecture is influenced by the religion. Example like the mehrab in mosque will always be on
western side and temple will orient in east. The gods of worship, the rituals to be followed, are
all decided by the religion, while rituals decide the daily activities to be performed and the
festivals to be celebrated. For example Hindu houses of Braj, Orchha and Maharashtra, have a
Tulsi Vrindavan in their courtyard, a Devghar for their deities etc. These are used for their daily
rituals within the house while the public festivals like Ganesh Utsav, Krishna Janmashtami etc
are meant for collective activities are also in the common area/ pandals.

2.6 Symbolism

It is used immensely to represent nature as well as day-to-day life. God, festivities and religious
occasions are used in pictures form to substitute for the lack of knowledge of script.

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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

2.7 Traditions and Transmission

The values and norms of local community are a part of vernacular architecture. There is a code
of conduct within the community for moral and immoral, good and bad, and do’s and don’ts
For example you never enter the temple or kitchen with your footwear, etc. with external
influence & pressures there is a tendency to adopt new values and assimilate them. This is
exactly the point of conflict between generations and softens only with mutual understanding
and passage of time.

The cultural traits and attributes mentioned above give vernacular architecture a range
of values, which makes it into an individual built heritage resource, which is irreplaceable.
Continuity is maintained through generation by maintaining these values that forms the
essence of vernacular architecture but at the same time also assimilates new values, which
makes it more precious.

3.0 Heritage value

The heritage values of vernacular architecture are indicators of their relationship with the
cultural and social context of the indigenous community and their uniqueness in the
geographical context.

3.1 Anthropological Value

Each building is an artifact responding to the needs of the people. There is flexibility in spaces
and maximum are multifunctional. There is a peaceful co-existence between the communities,
which is clearly reflected in the settlement planning. Houses are closely built, sharing common
spaces like areas where cattle are kept, the small houses where oplas are dried, (common
features in Braj), common lands for grazing of cattle’s, kunds, wells, places of worship and the
authoritative chaupal or panchayat.

There are typical community layouts reflecting social structure and relation of houses to
community at one level and family to another family at other, with lot of symbolism.

There are traditions like Gaon bhoj (very common in Braj and Maharashtra) where food is
offered by entire settlement to the visitors, mainly the pilgrims.

3.2 Architectural values

It is very utilitarian, true to its function leading to its form. Technology is such that it uses
minimum of resources and locally available natural material resources for construction suitable
to its climate context. It makes use of traditional workmanship/ craftsmanship enhancing the
aesthetic treatment to the building and reflecting the development in the state of art and crafts

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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

at a particular time. It also has an assembly system of construction and design. This is the
building knowledge system of the place, of utmost importance, and has always been
transferred from generation to generation.

3.3 Archeological and historical value

It is a record of earlier life style. In many areas it is faithful reproduction of the earlier
generation, structure and traditions. It can be anticipated that the most predominate aspects
have only sustained, developed and continued while the ordinary have lapsed.

3.4 Environmental value

It gives a right expression and solution to its climate with low energy consumption. It
demonstrates appropriate use of locally available material. It is also energy efficient and
sustainable. Everything is biodegradable and can be recycled.

3.5 Aesthetic Value

It displayed a strong sense of color and ornamentation with symbolism. Decorations might
cover the backdrop for artistic expression as in most adivasi houses, temples and mosques.
Decoration can be seen in the elements mainly at the edges, architraves and molding. The
symbols used are of natural features, flora and fauna, which are considered important and
represent God.

3.6 Economic value

Due to the use of locally available resources, vernacular architecture has immense economic
value. It helps to generate sustainable economic growth within that particular area. It reflects
the economy of the family, according to which the sizes of the residences, the material and
details in terms of ornamentation and finishes vary. It is constantly maintained through cyclic
processes and hence survives longer. Moreover, additions to these structures are fairly easy.

3.7 Spatial value

It has multifunctional areas like courtyard with multifunctional furniture like charpai used by
different members of the family for various purposes.

The heritage value of vernacular architecture is under threat due to socio-culture

change occurring in modern society as a result of economic changes and globalization. This is
bringing people closer, assimilating ideas and concepts which cater to with current trends and
practices in building construction, thereby putting the vernacular building tradition at risk.

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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

4.0 The Risk

Industrialization brought about the use of modern material like cement and steel, that has
revolutionized modern day construction. With this, also cam the concept of mass production in
building industry, as cities became the main hub of activities. Architecture schools were also set
up for training to build for people. The result is housing colonies and apartments. They followed
the foreign concept of dwelling, which has specialized space of living rooms, dining area,
bedrooms, kitchen etc with specialized furniture. All this existed in our country with a
difference that all space had a quality for multifunctional areas with multifunctional furniture.

The development of low cost housing project is a modern movement in mass housing. There is
a misunderstanding of what is modern and what is low cost. Vernacular architecture in itself is
sustainable and economic due to the use of locally available material that is climatically viable.
Unfortunately the modern outlook to low cost housing models is negating traditional housing
forms, resulting in changing the vocabulary of the vernacular architecture of different regions in
India.

There is a misconception perpetuating in the local communities that cement and concrete
houses are long lasting and maintenance free. Perception that these houses represent wealth
and prosperity is creating further damage.

The growing support for protection of the natural environment is overlooking the factor that
there was always a sustainable relationship between mankind and nature. If man cut trees for
building and cooking, it also planted trees and looked after the forest and worshipped it. It is
only with industrialization and modern means of communications that this man nature
relationship is losing its significance. Today while forests are protected; quarrying stopped, local
people are adversely hit. For example in the Braj region in the name of Taj environment
protection, brick kilns are closed to check pollution, forests protected, and quarrying stopped.
As a result no local building materials are left. The residents have to import bricks and cement
and other materials, thus talks on preserving and supportive the vernacular architecture and
sustainable development for the locals is rendered meaningless.

5.0 Conclusion

Time has come, where a serious thought has to be given to find a sustainable solution. If we are
to survive, then a gap between the local community and nature has to be strengthened. The
essence of vernacular architecture needs to be maintained because in true terms it is the
‘Architecture of masses’.

UNESCO has come up with a charter on vernacular architecture, acknowledging its uniqueness
as a heritage of indigenous people worldwide. The need of the hour is to sensitize the policy

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 Vishakha Kawathekar, Vernacular Architecture in India: Architecture of Masses

maker, practitioners and students of architecture and engineering. Documenting, making local
building material available, creating awareness within communities towards its heritage value is
necessary. Educating the masses to improve their designs with their own framework for
mitigating disaster, explaining them the advantage of regular maintenance as their traditional
practice, providing them with good infrastructure and amenities etc. is the need of the hour.

This process can begin through a change in the attitude towards vernacular architecture.

Glossary

Adivasi Tribal
Baithak Raised platforms functioning like open verandhas in front of the house
Charpai Cot or a bed
Chaupal Place usually under the tree in the village near the government office or
temple where the old people in the village gather
Chulha Cooking Stove usually made of mud and bricks
Dahi Yoghurt
Devghar Place in the residence where god are kept
Ganesh Utsav Festival celebrating Lord Ganesha for 11 days
Gaon Bhoj Food offered by the settlement collectively
Gobar Cow Dung
Gobar Gas Bio Gas plant which functions on producing gas from cow dung. Used for
cooking food
Gotha Cattle Shed
Krishna Janmashtami Festival celebrating the birth of Lord Krishna
Kunds Tank or a small reservoir in a settlement used for drinking water
Loni Butter
Panchayat A local body governing the decision of the village compromising of elder
members of the village
Pravachan Holy preaching’s
Opla Cow dung cake
Otla Raised platform in front of the house usually besides the main entrance
door abutting the streets
Tulsi Vridavan Sacred plant
Vadsavitri Festival where women worship the Banyan tree for long life of husbands

Bibliography

Oliver Paul. 1997. “Encyclopedia of Vernacular Architecture of the World.” Cambridge University
Press. Cambridge. New York.

Davis Howard. 1999. “The Culture of Building.” Oxford University Press. Oxford and New York.

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