Site 1:

Location: vikasnagar, near ashok resort.

Dehradun, Uttarakhand.
Area: 8.23 acres
Government land under department of tourism

Site 2:
Location: jharipani, Mussoorie, Dehradun.
Area: 6.48 acres
Government land under department of tourism
Justification: as all of tribes I have chosen are from Uttarakhand and has
been living in the mountains and as the location of this site is also in
mountains it will be more relevant to design here and it will give better
understanding of the tribes.
BHOTIA
One community, which has been living in the Himalayan and sub-Himalayan region for centuries, and dependent on its forests and FP (forest products), is the Bhotia tribe. The Bhotia, like most
forest dwellers, depend on their surrounding forests to fulfil several of their daily requirements, such as that of timber and bamboo for construction of houses, fuel wood, fodder, gum, resins;
and for honey, wild fruits, spices and most importantly, medicinal plants.
Bod, the native name of Tibet, corrupted by the people of India into Bhot – has given rise to the name Bhotia for the people of the border tribes between the two countries. In India, the Bhotia
inhabit a vast area bordering Tibet and Nepal and are found in three states of the country – Sikkim, West Bengal and UĴarakhand. In UĴarakhand, the Bhotia primarily reside in the districts of
Pithoragarh, Chamoli, Almorah, UĴarkashi and Nainital.
Bhotia are divided into eight sub-groups, namely the Jad, Tolchha, Marchha, Johari, Jethora, Darmi, Chaudansi and Byansi. Bhotia residing in Chamoli, who belong to the Tolcha and Marcha sub-
groups. Although the Bhotia are a landowning community, their traditional occupation was trade, with their trade zone extending from Tibet in the north to the plains in the south. Agriculture,
animal husbandry and coĴage industry formed their subsidiary occupations.
The permanent dwelling of bhotias are found in villages at the altitudes varying from 6500 to 13000 ft situated in the upper reaches of reviver valleys.
The bhotia community of all the valleys have traditional and multiple dwellings, thus practicing what is technically known as transhumance. They migrate from their summer dwellings mait
situated at upper reaches of the river valley to their winter dwellings gunshas situated at lower altitudes. Some bhotias such as joharis have 3-4 dwelling units at different places where they
move when the season changes.
Six elements that are common in all the bhotias sub-groups:
1. trans-humance along the river valley mountain pass-mandis.
2. Mait or permanent summer settlements at the altitudes over 7500ft.
3. A mountain pass near or on the tibetan border.
4. A mandi or market place in Tibetan territory, is found repeated in all the bhotia valleys.
5. Gunshas or winter settlements at altitudes of 3500-6000ft.
6. Markets in foothills within Indian territory.
Life of bhotia people:
Bhotia people were not poor, being shrewd and successful businessmen. Nor they could be branded as being backward. Infact bhotia traders were very affluent. The religion of all the bhotias
was Hinduism. The bhotias of the kali river system have special death ritual called dudung, which was a peculiar mixture of hindu shraddha rites and local rituals. But this ritual is being
increasingly given up in favour of purely hindu form of shraddha. The dormitory system called as rang bang is also on its way out.
Traditionally bhotias were excellent weavers and spinners of wool. Their life was animal-centred. Sheep, goats, jhabbus mules, horses and fierce tibetian sheeps and dogs traditionally constituted
their wealth. As being the mountaineers they constitute some unusual qualities. They have toughness, courage, openness, helpfulness, resourcesfullness, and sharp business acumen.
Excellence in wool-based handicraft has also been a product of both, the habitat i.e. wool-producing region and extremely cold climate requiring woolen products of domestic and personal use,
and the opportunity available to the old and women folk, who lived behind in the villages while the able and men busied themselves in the trans-Himalayan trade, by way of spare time. A whole
range of woolen –products, produced almost in every house-hold and the skill being passed on from generation to generation, became yet another source of livelihood in the Bhotia villages.
This broad-based and near universal existence of a skill, wool production to spinning, combing, carding, weaving was no small help, to hundreds of families during the worst
economic distress period.
The Bhotias are shepherds, goat herders and farmers. They card and spin the wool for weavers to make into blankets, shawls, caps, socks and sweaters etc. At home the
women knit jumpers, gloves, hats and socks for males and females with different designs which they sell locally. Some are involved in selling gems (coral and turquoise) and
herbs. They also sell the products. Products mostly sold by the community are:
(i) Herbal medicines.
(ii) Fragrance based herbs for tea
(iii) Thawe (kala jeera or caraway seeds.
(iv) Hand woven Woolens.
(v) Kwacho (Sakwa): Another wild herb, which grows abundantly in the lands of Bhotia. This is also used in dal and with fried vegetables.
Rice, wheat and maize are their staple cereals which are eaten with the meat, usually sheep, pork, goat and poultry. Alcohol is prohibited but marijuana and hash is
commonly used. Marijuana or Bhang as it is called locally grows wild in the region and is used as a readily available intoxicant.
A traditional Bhotia home is rectangular in shape, although they also make a triangular slope over the house to save it from rain and snowfall. For offering prayers to the
deities they have stone shrines outside their houses where they burn incense made of pine and dried scented leaves of rhododendron that grow in the region.
Chhura is a popular dance in which an experienced old young man teaches a young shepherd the secrets of doing trade effectively. But due to migration this culture of Bhotia
is also on the verge of decline.
In Uttarakhand, the Bhotia have a mix of beliefs including superstition, amulets for good luck, curses, ghosts and witchcraft. To save them from the evil powers, the females
used to wear a necklace with teeth of wild pigs and Yak moulded under silver pendant. The main god of the Bhotias is Ghantakarna who occupies the place of watchman in
the Badrinath temple. And so the Bhotias can only be the traditional watchman of the shrine . They also worship Yak and treat it as the holy Animal.
The Kandali festival lasts for a week and is celebrated with utmost gaiety by the Shauka or the Rung community to rejoice the defeat of Zorawar Singh’s army which attacked
Ladakh in 1841. This auspicious festival begins with the puja of a Shiva linga, made out of barley and buckwheat flour mixture. The locals decorate the courtyard of their
houses and enrapture in festivity. After the puja, a community feast is given to the locals. People dress up in their traditional attires, adorn their precious jewels and encircle
around a holy tree. They tie strips of a white cloth around the tree and raise a victory flag. After that, a grand procession is taken out which is led by a woman armed with a ril
(an instrument used for compacting carpet on the loom). Children and men also participate in the procession who are well equipped with the swords and shields. When the
procession reaches near the flowering kandali plant, war tunes are played and the valley echoes with the battle cries. The women destroy the kandali bushes with their rils
and men also help them by hacking the bushes with their swords. The troops uproot the bushes, victory cries are made and rice grains are cast towards the sky for appeasing
the deities. The people of Chaundas Valley pray to god that they may always be victorious over their enemies.
There are several legends associated with this festival which showcase the martial tradition of the tribe. There is a tale which goes, once a boy who was the only son of a widow
died by tasting the poisonous flower of the kandali plant. Another story states that the kandali flower is the symbol of famine and poverty. While the third tale tells that long
ago this region was attacked by the enemies when the males of the village had gone away for trade. The women then took control and destroyed the kandali bushes where the
enemies were hiding. Hence, this festival is celebrated to commemorate the brave act of the women of this region.

An assembly is also held known as ‘Savdhoomo-sabha’ in which fruits, sweets and liquor are consumed by the people. The deities are worshipped and people dance to the
tune of the melodious folk songs.

They made wooden wine bottles, cooking pots, Tibetan butter tea leaves, horses’ bells, bags made of yak skin, jewellery made of leopard and bear nails, and musk deer tooth,
wooden pens and ink made of natural dye, woollen clothes, medicinal herbs, handmade paper, musical instruments and stones inscribed with Buddhist sermons. 
The houses of the bhotiya people had large wooden windows. the houses were known for such designs of flowers, birds and images of gods. The wooden doors and windows
were also brought from high altitude villages. ingenious traditional door locking technique, done with no lock or key or bolt where Two parts of a wooden door are fastened
with a long piece of wood, with the help of a sickle. Every house had its own shape of sickle and locking wood.
The houses are generally of two or three stories and if land is available, built around a courtyard. The houses are substantially built of stone, with sloping roofs of slate or
deodar planks, or earth and gravel beaten smooth. Windows and doors, made of wood, are small so as to prevent cold breeze from blowing in but they are intricately carved,
particularly, in the houses of affluent people. The ground floor is usually used for the cattle while the living and kitchen areas are on the upper floors. Bhotias use different
words for the ground floor and the first floor, which are Tin..kan. and Thim respectively.

Almost all the houses have no toilets. Open fields away from the village are used instead. There are open-to-sky common walled areas in the village, which have a source of
water. These are used as bathrooms by the women folk.

Since they bath not more than twice or thrice a month; bathing has almost taken the form of a ritual. Women-folk of the village gather with their washing and take long time to
complete their washing and bathing, especially if the sun is out and shining.

Their lives are enriched by the activities associated with religious fairs and festivals, social events, and folk traditions such as dancing and singing. They are well known for their
archery skills, and they stage competitions for festivals and national holidays.
RAJI TRIBE:
The Raji, when they were hunter and gatherer their places of residence were confined amidst of the dense forests. Today they are found in the forest area of Indo- Nepal
border in Uttarakhand. It is a little known tribal community which is the descendents of prehistoric Kiratas .They were comparatively early settlers of Uttarakhand than the
Khasas, Nagas, Aryas and the Tibetans. But with the invasion of different ethnic groups, the Kiratas gradually vanished from Uttarakhandand and their descendants which is
known as Raji tribes stayed in Kumaun and Nepal.
Their population are scattered in ten villages on hill area of two districts. In Pithoragarh there are 9 Raji villages with 682 people where as 123 people live in Champavat
district in a single village. Their cluster settlement has been shown on steep hilly slope and forest area near Kali river.Their small huts are located at the elevation of 2000
ft6000ft from sea level amidst dense forest.
The Raji tribes socially and economically are the most underdeveloped tribal community of Uttarakhand. Their livelihood is totally dependent on the available natural
resources. Raji tribe is one of the endangered tribe in Uttarakhand. At first they were nomadic (cave dweller).Then they were the food gatherers having no any permanent
settlement of residence. They subsisted on a jungle produce. Theytake wild fruits, honey and tree roots from the forest. They were non-vegetarian and hunted big or small
animals from jungles for the purpose of food directly. After that they collected wood from forestand make wooden things.
They have built up permanent house. They are cultivating now. They also have agricultural land which is very small. They produce low quality and little quantity of cereals,
and cultivate very few vegetables. They are depending on monsoon for irrigation. They are making very few wooden things and tools for agriculture from forest wood. They
are now involving in cultivating honey bee and make little household industry.
The Raji ethnic group presents a significant degree of culture and ethnic diversity to Indian heritage. Once upon a time they were shy people and lived in a dense forest and
feared to talk to people of other community. About fifty years back, they move from forest to forest and their occupation was gathered food and hunting and collecting wood
from jungles. Socially they were isolated from the rest of the non- tribal society and their livelihood was in peculiar tradition. They were far away from the literacy and means
of communication and transportation and therefore deprived from all sorts of intra- tribal relations.With the acceleration of development and communication with the
outside world and other communities the Raji have struggled to keep up a way of life they greatly value. Onerous forest laws have also made their life difficult. They were
once famous for the barter trade. Now they sell things which they are collected from forest, and are produced from cultivation, in the local market daily.With the help of
Indian central and state government and some non-governmental organization, now they are trying to survive and interact with outer society, they are transforming into the
modern people. But in spite of the implementation of various welfare schemes, they are still following in the stream of distress and socio- economic backwardness.When
they were cave dweller had not dressed.Female people have dressed sari, salwar and male persons have dressed pant shirt.They also worship all aspects of nature. The Raji
construct simple open- air altars with prayer flags and cloth swaying in nearby tress. Now they keep statue and photos of HinduGod and Goddess and worship them.The most
primitive Raji tribal group is socially and economically very poor in condition. Most of the Raji tribes are illiterate. Lack of health awareness on healthy lifestyle, they are
suffering from malnutrition and different type of illness. To survive with the changing world they trying to develop themselves by increasing the efficiency of use natural
resources,use of technology andincreasing the interaction with other cultural society. But developing culture is not ecological due to the lack of education, awareness and
consciousness.
Now they are using some modern technology (solar light, mobile phone, television) though they are very poor in use of technology and technological knowledge till now.
Due to the direct interaction with nature Raji tribe has some knowledge about natural aspects which they had learned directly from nature by struggling with environment.
Kumaon Himalaya is rich in traditional medicinal plant. Their traditional knowledge about medicinal plant which is being transmitted from one generation to another is going
to extinct. They know about some wild fruits, tree roots and nature of wild animals and birds. The indigenous initiatives are also taken by Raji tribe to protect nature on
religious basis. The “sacred groves” which are protected for their local deities also save forest land, biodiversity and many rare flora in forest region.
The Raji tribes have lived a very isolated existence. They suffer from severe malnutrition. Without health facilities, skin diseases and tuberculosis are widespread. The
mortality rate among infants and children is also high. This is primarily because they do not understand the necessity of personal hygiene. Raji villages, with its flora and fauna
and immense natural beauty, are fast turning out to be a popular tourist destination. Speaking of ways in which the Tribe could benefit from tourism and Raji tribes could find
employment as guides and porters for the tourists who visited the region.
The smallest tribal group in Uttarakhand was erstwhile the hunter-gatherers; now they busy themselves with subsistence-agricultural activities, labor-intensive jobs, carpentry,
etc.
Three decades ago, the rajis were totally nomadic, pursuing a life of hunters and gathers taking shelter in caves or temporary huts. But in recent years the have taken to
agriculture but are highly dependent on forest and wage labour and about 1/4th of the population are still practicing nomadism. They have marginally cultivated land.
Rajis used to hide away in the jungles when the saw other people coming. For it they developed invisible trading and were known as traders of the night. During nights they
usually go to nearby settlements for other communities carrying wooden implements and utensils, bamboo baskets and other forest produces. They used to keep their
materials at the gate of the houses or at doorsteps and disappear. These articles were collected and replaced by food grains and other essential materials by the household.
Tharu tribe
The community belongs to the Terai lowlands, amid the Shivaliks or lower Himalayas. Most of them are forest dwellers, and some practice agriculture. The word tharu is
believed to be derived from sthavir, meaning followers of Theravada Buddhism.
members of the tribe survive on wheat, corn and vegetables grown close to their homes. A majority still lives off the forest. They speak various dialects of Tharu, a language
of the Indo-Aryan subgroup, and variants of Hindi, Urdu, and Awadhi.
 They have their own gods and follow a Bharra (shaman). Besides the Bharra, who treats their diseases, the village headman, bhalamansa, and the Desi-Mahajan - an Indian
moneylender - are important people within the village.  Tharus worship Lord Shiva as Mahadev, and call their supreme being “Narayan”, who they believe is the provider of
sunshine, rain, and harvests. Tharu women have stronger property rights than is allowed to women in mainstream North Indian Hindu custom.
Most Tharu tribals consume alcoholic beverages, and some eat beef. Standard items on the Tharu plate are bagiya or dhikri – which is a steamed dish of rice flour that is
eaten with chutney or curry – and ghonghi, an edible snail that is cooked in a curry made of coriander, chili, garlic, and onion.
They live in huts made out of wood and mud combined together to build strong support and the women decorate them with colorful paintings said to be dedicated to the
Hindu goddess of wealth Laxmi.
Tharus are believed to be the farmers since primitive age and have been continuing the same occupation till date.
Tharus have a very simple lifestyle and use everything available in the nature as their resource. The Tharu people themselves say that they are a people of the forest. In
Chitwan, they have lived in the forests for hundreds of years practicing a short fallow shifting cultivation. They plant rice, wheat, mustard, corn and lentils, but also collect
forest products such as wild fruits, vegetables, medicinal plants and materials to build their houses; hunt deer, rabbit and wild boar, and go fishing in the rivers and oxbow
lakes.
Tharu women are considered to be naturally beautiful. They like to dress up very colorful, and flaunting their beauty with attractive silver ornaments is the part of their
culture.
Tharu women are considered to be very skillful craftsmen and the knowledge has been passed down from mother to daughter since generations. Household furniture, clay
Potts, chauki, dhokra, jhaal and kewar are made using the raw materials found in their surroundings itself. And the method has not changed since the primitive age.
they developed a unique culture free from the influence of adjacent India, or from the mountain groups of Nepal. The most striking aspects of their environment are the
decorated rice containers, colorfully painted verandahs and outer walls of their homes using only available materials like clay, mud, dung and grass. Much of the rich design is
rooted in devotional activities and passed on from one generation to the next, occasionally introducing contemporary elements such as a bus or an airplane.
Locally available traditional construction materials — which also include plants such as bareli, charuwa, bariyani, sarbal, kadi — are used in the construction of such homes.
Windows are adorned with various sorts of clay-made images which are known as ‘mauka’ in Tharu language.
The entrance to a Tharu house is called ‘priyani’ while the guest room is ‘dehari’ and the kitchen is called ‘bahari’. The bedrooms are known to be constructed scientifically.
Dehari has two doors/exits for smooth air passage, which are also used for an emergency exit during a possible fire or other crisis. Such houses have earthquake resistant
features as well, said a local Asharam Chaudhary.
It takes 17-25 days to construct a traditional Tharu home. There also existed a system of exchange of voluntary labour in the process of house construction. However, this
practice does not take place anymore due to changing times.
In considering the orientation and layout of the house, the first point to note is that all Tharu houses, as already
mentioned, are oriented along a north-south axis. In fact it may be more accurate to say that they are oriented to
the north. 4 Most commonly villages are made up of houses built in two lines also running north-south, on either
side of a central village lane. s The internal layout of the house does not vary except in the sizes and number of
rooms. The location of the kitchen and the deity room does not vary, so in addition to the-north-south axis we
find a constant distribution of features on the east and west of the house. From north to south the house is
divided into three sections (as shown in Figure 1). The southernmost area, the ghari, is reserved for cattle and
sheep at night. The next section, the bahari, is a semi-public area. The northern section called bhitar contains the
konti, that is the sleeping rooms, the kitchen, and the deity room (deurar). The terms bahari and bhitar are
derived from words which have the more general meanings of 'outside' and 'inside' respectively. This is
understandable since in a physical sense the bhitar section is the furthest inside the house, in that to reach it one
has to pass through the bahari first. The bahari thus forms a kind of barrier separating the inner part of the house
from the outside. The bhitar is entered via a doorway, situated in the middle of the northern wall of the bahapi,
which gives onto the central corridor. The two northernmost rooms, the kitchen and the deity room, are the
'innermost' rooms of the house, and are thus in the part of the house which is the most and separate from
the outside world. The main household deities are located in the northeastern room, along the central partition
this room from the kitchen. These deities face east.
Buksa tribe:
Buksa claimed to be the old inhabitants od tarai and bhabar area of Uttarakhand who had come from outside and settled there in the remote parts. But they had no idea
about the period when they actually settled in their present habitat. They could only tell that they came to this area about 1000 years ago when no other community was
living here.
The members of the tribe are of short stature and very sparse in habit, in both respect somewhat exceeding the ordinary hindu peasant of the district from whom they do
not differ much in general built or complexion. The eyes are small, the opening of eyelids being narrow, linear and horizontal. The face is very broad across the cheek bones
and the nose is depressed, thus increasing faltness of the face, the jaw is prognathous and the lower lip thick and mustache and beard very scanty. Their height vertex range
from 157 to 170 cms.
In the past the buksas are stated to have led a semi-nomadic life and to have practiced uthau-kheti (semi-cultivation). They were not having permanent settlements but after
the settlement of other communities the buksa were forced to settle permanent basis in different villages.
The buksa villages generally have linear pattern of settlement. Their houses are constructed in rows leaving a gap after every 4-5 adjacent houses. The houses in row of 4-5
generally belong to close relatives.
Buksas were known for living in the houses built on stilt. The walls of houses were made of reeds, split bamboo and dry stalk of arhar plants which are plastered with mud.
The roofing is done by thatching grass. A typical buksa house is made on a rectangular plan measuring 20ft x 16ft. The front of the house if provided with open verandah,
partially covered with slanting and projecting thatched roof called sapil. An entrance is provided in the centre which opens in a spacious apartment called usara with the
dimensions of 20’x8’. The entrance and the roof is very low and the floor is made of mud and considerably raised above the level of the ground. The inner portion is
partitioned with earthen grain containers, called kothil. Its one portion is utilized for cooking meals, it is called khana rasoi and the other one is called deota rasoi, where the
house deities are kept. In deota rasoi small holes are provided for ventilation. In some cases a door is provided at the back also. The fornt walls are decorated with clay
designs of animals, flowers, etc. which are usually drawn by females.
Facing the house at a little distance a cattle shed is provided which is covered with long poles and is locally called sal.
Buksas are non vegetarian and take fish mutton as well as egg. Theis staple food is rice with dal. They also take meat of deer, chital, wild boar, rabbit and peacock.
Drinking liquor is very common Among them. They are fond of smoking tobacco, especially hookah. When hookah is not available they prepare patwari a leaf twisted in the
shape of a cup in which they put some tobacco and lite fire to it.
Their main occupation is cultivation. They are labour class and earn livelihood by cultivating others lands and by selling grass and fuel. They also engage in gold washing,
extracting gold dust to the value of a hundred rupees a year from the auriferous sand of the sona nadi. Fishing is an important secondary occupation of buksas. Fishing
expiditions are undertaken by group of families in which all take active part.
SANSKRITI KALA KENDRA : anandgram ,NEW DELHI
ARCHITECT – UPPAL GHOSH
LANDSCAPE ARCHITECT- MOHAMMED SHAHEER
CONCEPT :
SANSKRITI KENDRA IS A CULTURAL CENTRE WITH A DIFFERENCE – IT IS A PLACE
WHERE ARTISTS , SCULPTORS , WRITERS , MUSICIANS AND VILLAGE CRAFTSMEN CAN
PRACTISE THERE ART IN CONGENIAL AND TRANQUIL SURROUNDINGS THAT INDUCE
CREATIVITY .
SANSKRITI PRATISHTHAN
•THE SANSKRITI KENDRA , SET UP SANSKRITI PRATISHTHAN , INAUGRATED ON 31 ST
JANUARY, 1993.
•THE PRATISHTHAN , WAS FOUNDED IN 1979 BY MR. O.P.JAIN UNDER THE GUIDANCE
OF DR. MULK RAJ ANAND, DR JYOTINDRA JAIN AND OTHER BIGWIGS .
•THE ROLE OF SANSKRITI PRATISHTHAN IS THAT OF A CATALYST IN REVITALISING THE
ARTISTIC AND AESTHETIC SENSITIVITES OF INDIAN PEOPLE .
•THE SANSKRITI KENDRA Is A SYMBOL OF SANSKRITI’S INVOLVEMENT IN ACTIVITES
RELATED TO ART , CRAFT , LITERATURE, PERFORMING ARTS AND SOCIAL WORK .

PURPOSE
•TO ACCOMMODATE A VARIED RANGE OF ACTIVITIES CONNECTED WITH ART AND
CULTURE BOTH IN TRADITIONAL AND CONTEMPORARY SENSE.
•IT IS INTENDED TO PROVIDE TEMPORARY RESIDENTIAL AND WORKING SPACE TO
ARTISTS.
 L EGENDS:
LAYOUT
•AREA – 8.7 ACRES 0. entrance
•BUILT OVER A PERIOD OF 4 YRS [ STARTED IN 88’ 1. Barakhamba
2. nursery
AND COMPLETED IN 93’]
3. museum of Indian terracotta
4. courtyard
24
5. cafe
23 6. canteen
22
7. museum of everyday art
12 8. baithak
14 15 16 9. museum shop
16 10. textile museum
4 11. kund
10 13 18 12. kitchen
11 17 22 13. manch
9 19 14. gaon
22 15. camping site
7 20 21 16. studios
8 17. nahar
6 18. ardha kund
5 12
19. canopy
1 n 20. aangan
4 2 25 21. haveli
3 22. Services
23. washing area
0 24. ceramic centre
MAIN ENTRANCE 25. thandi sarak
ZONING
THE BASIC MOVEMENT PATTERN WITH THE ENTRY POINTS IS DEFINED WITH ACTIVITY
ZONING TO FORMULATE LOCATION OF BUILDINGS AND OTHER STRUCTURES WITH RESPECT
TO Functions.
•THE BUILDINGS ARE ‘ OBJECTS IN SPACE ‘ AND SEPARETED BY VARIETY OF SPACES .
•ALL DEVELOPMENT ON THE SITE ARE LARGELY ORGANIC – A PROGRESSIVE DEVELOPMENT.

BUILT UP -OPEN SPACE RELATION

PLANNING IS BASED ON BASIC MODULES OF SQUARES AND RECTANGLES WITH SLOPING
ROOFS TO HAVE A INTERVENING MASSES AND VOIDS.

BUILT MASS OPEN SPACE

•PERMANENT MEUSEUMS
• nahar
•VILLAGE COMPLEX • camping site
•STUDIO APARTMENTS • kund
• barakhamba
•HAVELI
•aangan
I N T E R R E L A T I O N S H IP