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1. Introduction
Both the vernacular and the traditional have been extensively studied in the field
of architecture. However, there is a dearth of comparative studies on the
differences between the two. Many researchers use these two terms
interchangeably to denote some form of user/community driven, sensitive, non-
professional designed and built architecture that looks towards the past and thus is
the opposite of contemporary or futuristic architecture.
This paper posits that vernacular architecture is a time and place specific response
to the local context, whereas traditional building is a continually modified process
that is place specific. In the first section, definitions and misconceptions of the
traditional and the vernacular are discussed. In the second section some instances
of the continuity of traditional and vernacular aspects of architecture in the house-
form of Ahmedabad are elaborated.
2. Tradition:
3. Vernacular
The etymological root of the word vernacular- verna implies slave born of the
house. Vernacular, thus, stresses on the native or local aspect. This is markedly
different from tradition which is not location specific, but transmission or process
specific. Many definitions of vernacular architecture exist. Oliver defines it as-
Vernacular architecture comprises the dwellings and other buildings of the
people. Related to their environmental contexts and available resources, they are
customarily owner- or community-built, utilizing traditional technologies. All
forms of vernacular architecture are built to meet specific needs, accommodating
the values, economies and ways of living of the cultures that produce them.
(1997, p. xx111)
Vernacular architecture is then a result of an interpretation of local forces like
culture, climate, and technology. However, this interpretation of vernacular
architecture requires closer scrutiny. Some of the oft repeated yet contested claims
of vernacular architecture are discussed below.
The difference between the traditional and the vernacular is discussed in this
section in the context of house form in the city of Ahmedabad, India. Ahmedabad
was founded in 1411 A.D. and has since been continuously inhabited. This allows
us to study the evolution of house form over the centuries and the patterns
emerging therein. Ahmedabad has a distinct old city which has lived in houses
that are about 150 years old. These houses are called ‘pol’ houses. Culture,
climate, and technology and its manifestation in the pol houses as well as
contemporary apartments in multistory buildings are compared to bring about an
understanding of the traditional and the vernacular aspects of dwelling.
Culture
The relation between culture and house-form has been extensively studied
(Rapoport, Lawrence). However, culture being an abstract phenomenon, the
relation between culture and built-form cannot be simplistically established.
Culture itself cannot be observed or documented, what we see are activities and
behavior as influenced by culture. Environment behavior research (EBR)
(Rapoport, Barker, Lang) has since established the absence of a deterministic
relation between space and behavior. It therefore stresses on documenting
behavior patterns and drawing correlations with spatial properties only where
explicitly evident.
A study of space use patterns in the dwellings of Ahmedabad illuminates the
continuities and disjunctions in tradition and in specific instances, its
manifestation in built-form. The focus here is not on why certain activities take
place, but on how it occurs in relation to space.
The relation between function and space is, in this case, an important indicator of
the notion of a dwelling. Except for functions like the kitchen and the toilet which
have specific infrastructure needs, spaces were rarely given function specific
names in the pol houses. Spaces were rather named on the basis of their property
of enclosure- osri (verandah), ordo (enclosed space), and chowk (courtyard). This
non-function nomenclature is a direct result of the use of space. Many different
functions were accommodated in the osri and the ordo depending on the occasion
or season resulting in all spaces being multipurpose spaces. At the same time, an
activity like sleeping or entertaining occurred in any of these three spaces
depending on the people involved and the time of the day or year resulting in
multispatial activity (Kashikar, 2006). This trait has been the hallmark of
vernacular architecture in Ahmedabadiii. In comparison, apartments in multistory
blocks have function-specific room names like the dining, living and the bed
room. This change in nomenclature is also accompanied by a change in function
specific markers. Furniture elements like the diwan which was used both for
sitting/entertaining and sleeping have been largely replaced by the sofa and bed in
many houses. Changes in manner of conducting activities like the change form
sitting on the floor and eating to eating on a chair and table have transformed the
house. The documentation of space use patterns in these houses (Kashikar 2006),
however, reveals that multipurpose space and multispatial activity continue to
thrive in contemporary society. A large number of the respondents still preferred
sitting on the floor both in the living room while resting and in the living room for
eating, preferred to use their bedroom to entertain friends, used the living room as
a guest bedroom etc. These can be considered as traditional ways of living that
continue in contemporary society. The study of space use patterns in the area of
vernacular studies is fairly new (Asquith 2006) and are extremely important to
understand the distinction between the product (vernacular architecture) and the
process (tradition).
Climate
The climate of a place changes at a relatively slower pace. Ahmedabad is
classified as a hot semi-arid zone. This requires compact massing with minimal
exposure to the sun, minimal ventilation due to hot winds and low humidity, and
mild exposure to the sun during winter mornings. The human comfort
requirements for the city can be best stated as the need to mimic outdoor
conditions during summer nights and winter days, and the need for protection
during summer days and winter nights. These conflicting requirements are
difficult to achieve using building design. The pol house responds to this with
shared long walls, small and deep courtyards, thick walls with high thermal mass,
and a light weight roof. The house works well as a protective shelter, only the
topmost floor performs reasonably well in mimicking the outdoor conditions
which is understandable given that the harsh conditions predominate over the mild
conditions. People respond to these conditions by having a diurnal and annual
cycle of varying space use patterns. Summer sleeping is usually on the upper floor
or a terrace, whereas summer daytime is spent on the ground or intermediate
floor. This pattern reverses in winter where daytime is spent in the courtyard or
upper floors and sleeping occurs in the intermediate floors. The opening and
closing of windows also follows a daily pattern which is different in summer and
winter. Contemporary multistory housing, unfortunately, is not specifically
designed for the local climate. Yet, in multistory housing, the tradition of sleeping
on the terrace in summer and in the room in winter continues to date. One of the
primary reasons for this is the increasing reliance on active systems of thermal
modification to achieve human comfort. The need for human comfort has not
changed over the centuries; the change if any, is an increasing intolerance towards
extreme temperatures. Comfort therefore continues to occupy a prominent
position in housing. It is the means of achieving this comfort that has changed
over the years. One can only conjecture the impact of the air-conditioner on
housing design were it invented a few centuries ago.
5. Discussion
The instances of traditional ways of building and inhabiting space do not form a
grand narrative. The careful observation of the present condition however, shows
that, though there has been a steady assimilation of new ideas and methods, many
aspects of tradition continue to exist in society today. The following diagram
encapsulates the ideas put forth in this paper.
The diagram is specific to a place. Depending on the similarity of influencing
factors- culture, climate, and technology to name a few, different places could
share the same outcome. It becomes clear, therefore, that the vernacular is a time
and place specific response to both traditional and modern forces. At the same
time, tradition by itself continues to exist as a contemporary force. It is interesting
to note that traditions, though presumed to maintain continuity with the past,
might change slowly over a period of time. This gradual change over many
centuries might render the present tradition as completely different from the
tradition of the past. What is considered as modern during a particular time might
itself become tradition in the future.
The attempt here is not the formulation of a complex understanding of tradition
and the vernacular through a play of words. It is felt that the understanding gained
could help in clearly articulating instances of vernacular architecture of our times.
It also clarifies misconceptions of the vernacular with respect to history and
nostalgia; a misconception that leads to a mere visual copying of past built forms,
and a misconception that leads to the positing of modernity and the global as
antithetical to the vernacular and the traditional.
i
In the Indian tradition, commentaries on Vastu shastra, Vishwakarma- the God of the craftsmen
find mention in the Puranas and other canonical texts. Vitruvius, in the era before Christ, has
written about architecture in great detail. This tradition of skilled builders existed in the form of
craft guilds in almost all parts of the world.
ii
This became apparent in the post earthquake reconstruction in Gujarat, India. Many of the
professionals (Architects) preferred to use ‘local’ materials like mud and thatch to rebuild, whereas
the local people preferred the use of concrete.
iii
This phenomenon is not exclusive to Ahmedabad or for that matter India. Evidence of
multipurpose space and multispatial activity is found in many parts of the world and is especially
common in vernacular architecture.
iv
Of course this can be debated from an ecological point of view but the fact remains that metal
sheet roofs require less maintenance as compared to clay tiles.
v
Given that wood comes from a few thousand kilometers away and that cement is manufactured
hundred kilometers away, it comes as no surprise that cement is used more extensively as
compared to wood.
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