AKAM
Dr. A. K. Kasthurba
Ar. Ritesh Ranjan Ar. Deepa P
Dr. Tony Marcel Nisha Ar. Shahim Abdurahiman
Ar. Jasna Bhargavan Ar. Shereena Anwar
Department of Architecture and Planning , National Institute of Technology Calicut
We would like to extend our sincere thanks to all the people that have aided in the successful completion of this book, we do recognize and appreciate that this was the collective effort of many people, through direct and indirect contribution, and we wish to express our sincere gratitude for all the help we have received. At the outset, we thank God Almighty for the graces we received throughout the journey and for our safety all along the trip. We thank the Department of Architecture and Planning of NITC for providing us with this incredible opportunity to conduct this enriching study.
We are deeply obligated to our Honorable Head of Department, Dr. A. K. Kasthurba and our faculty members, Ar. Ritesh Ranjan, Ar. Deepa P, Dr. Tony Marcel Nisha, Ar. Shahim Abdurahiman and Ar. Jasna Bhargavan for guiding us throughout the study, without which this project would never have been possible. We also thank Ar. Shereena Anwar for her valuable inputs and constant moral support. Special allude to all the residents of settlements, Karam Singh Munda, Malti Murmu, Kuttiyamma, Krishnan Apoopan, Murali, Fareeda, Fathima, John Ashirvandham, Lakshmamma and Ramaraya who helped us with collecting information.
Finally, we thank all our family and friends for supporting us and for helping us in our endeavors throughout this journey.
Every settlement has a deep-rooted story of its own, unique in its conflicts and unity. The story of their evolution portrays their struggles to sustain and establish themselves, by preserving their culture and choosing to live the old way, in a world that is fast running towards modernism.
The students of the fifth semester of the B. Arch course (ADFT-V 2021) studied various settlements scattered across India and the textile souk in Dubai. Detailed studies about the Munda and Santhal tribal settlements in Jharkhand, weaving community and temples in Kanchipuram, textile souk in Dubai, Anegundi settlements in Karnataka, French colony in Pondicherry and temple settlements in Srirangam were carried out by different groups of students.
The studies yielded interesting results, providing information about architecture, settlement development, building typologies, construction materials, and indigenous techniques inherited from older generations. Help from the locals were instrumental in accessing deeper information about the land and its culture. This collection of information, on the history, culture and architecture of these settlements, has been portrayed through various drawings, photographic illustrations, analytic sketches, building information etc. The study has successfully enlightened us about how the architecture of a place has been shaped by the culture and vice versa. It's interesting to see how the housing structure of these settlements are done to accommodate and promote the uniqueness of their culture.
Every group of students put in hard work and passion in conducting the study and researching on it. It was an exciting journey to various historic places and an enriching experience to live among the people of the settlement, as one of their own and see their lives.
K.S.R. BALAJI
V.V.S.S. CHANDRALEKHA
B.MAHANTH
B.R.SOWJANA
C. HARSHA VARDHAN
J. HARSHA VARDHAN ARUN KUMAR GOVINDGIRI
T. SHASHANK
K. Sai VARSHITH
N. BALASUBRAMANAM P. PURUSHOTHAM
architecture and planning
National Institute of Technology, Calicut
000 years ago, people of earth witnessed the evolution of glorious settlements. The rage within the people to become a ruler provided the necessary energy for the 'emergence' to begin. The story begins with river 'Tungabhadra', the lifeline of a great civilization that existed in the south of India. "Anegundi", the early capital of 'Vijayanagara' Empire is a place where history, mythology, culture coexist.
Walking through the lush green fields on either side into the Modaline bagalu, the first gateway of fortress city Anegundi is a transtemporal experience. Turning the pages of history, Anegundi was the royal enclave where members of the royal family and the kings men lived. The place is said to be over 1000 years old. Hampi and Anegundi are 200 meters apart and separated by river Tungabhadra.
The Hoysala’s, Pandya’s and Kakatiya’s align forces to form a major ruling group in south of India
1300
Decline of Hoysal Kingdom and most of the deccan is conquered by Delhi Sultanates
Established by Harihara Raya and Bukka Raya
Vijayanagara Empire
Delhi sulatanates aligned and formed Bahmani empire
1336
The reign of King Sri Krishna Devaraya
Institute of Technology, Calicut
The great battle of “Talikota”
Hampi is declared as UNESCO world heritage site Conservation of ruins of mighty kingdom
1896
The demise of Aliya Rama Raya led to collapse of Vijayanagara empire
Demolishment of settlements occured due to orders issued by architects supplemental instruction
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
The throne of vijayanagara empire has passed from Atchutha raya upon his death to Aliya Ramaraya. The sultanates decided to unite and destroy the Vijayanagara empire which was seen as common enemy. By 2th December 1 the first battles broke out. Kutubsha and Nijamsha were great friends decided to go on their own first and lost the battle losing thousands of men in the encounter. Later they asked Adilshah to stand by them for the intended counter attack.
Reports claim that over a million men were involved in this historic clash. The sultans won the battle with betrayal and back stabbing. The decapitation of Ramaraya led to wide scale pondering of vijayanagara considering prosperity of capital and migration of people from Anegundi.
Chandragiri
Srirangapatanam
Anegundi PenugondaMysore
Located on the Dharwar craton, the region of deccan plateau comprises rocks dated to be about 2. billion years old.Number of rocky outcrops grouped together to form cavities inside which resulted in caves. These caves become shelter for sloth bear, leopard, pythons and birds as these caves are very narrow and inaccessible to humans.
Tungabhadra river flowing in a northeasterly direction is the lifeline of its rich and natural heritageIn between the rocks are a large variety of medicinal plants. Whereas the lands by the river banks naturally grows trees such as arjun,pongamia, neem, profusely, Indian berries etc.
The palaces face towards either east or north according to vastushastra and were built on raised platforms. The royal enclosure is situated in the middle as it provides overall view of the fortified city
The aqueduct is a network of stone pipes connects over 20 wells and ponds. They deliver water even today. Placed in north according to vastushastra.
As there was no electricity during ancient times, the idols in temple were placed on west side facing the east. So that when sunlight falls on the idol.
. Houses
The larger dimension spans from north to south and shorter dimension from east to west. Windows were placed along larger span to avoid excess sunlight.
It is the seat of justice where king solves the issues and problems of people because commoners are not allowed inside royal enclosure. A water pool is provided in front of it for security. It also symbolically represents the wisdom and prudence of king as the water stand for clear and purity.
According to Hindu tradition, the ashes of cremated body are mixed in holy rivers.
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
Gagan mahal, the most prominent building in Anegundi belongs to the rulers of the Vijayanagara empire. This ancient palace is now just a shadow of its original self. The palace was built with brick and lime-mortar which was made in a traditional method with the help of bulls. The palace was ruined during the downfall of empire in 1th century in battle of thalikota.
Gagan mahal was constructed in Indo-Islamic style of architecture. It contains intricate carvings that defines the fine skill of sculptors. The palace has lovely decorated balconies and protruding windows. It has four towers and is surrounded by a fortress wall.
The palace remains cool even in hot summer days. Though there was no air conditioning in ancient times, the engineers managed to construct the palace in such a manner that it needed no artificial air conditioning to keep it cool. The building contains large number of windows for ample air ventilation.
The arched balconies are designed for one way view and once decorated with colourful curtains and cushions where royals used to sit and relax.The main load bearing structure is made of stone and mortar where as the decorative elements and stepped towers are made of sun-dried bricks and mortar. Stepped towers are signature style of vijayanagara empire The present condition of the Gagan Mahal is a semi-ruined structure. Some parts of the palace are used as the local administrative office.
The Anegundi's boulder strewn landscape is one of the oldest exposed surfaces on earth. Unlike most of the mountain ranges, the boulder heaps of Anegundi were not formed as a result of volcanisms or of any uplift in the earth's crust. The boulders were once part of gigantic granite monoliths (massive mountain of rock).
Tens of millions of years of erosion thanks to the natural forces (sun, storm, wind etc) made the surface of the monoliths crack, split and eventually metamorphed in to its present forms. The pieces that lost balance in the process crumbled and formed the boulder heaps. The ones managed to balance somehow remained in some qua-
The River flowing through boulders created a secured valley bounded with balancing rock mountains leaving behind nutritious red soil which is a potential source for Agriculture.Tungabhadra river is the major water source for Anegundi.
Canals are drawn from the river for irrigation and household supplies. A massive aquaduct that brings water to anegundi via sangapuram kamalapuram is named after King Bukkaraya - 1. Still some parts of aquaduct are in use.The aquaduct provides secure water supply sufficient for double cropping and water demanding crops like Paddy, Sugarcane Bananas etc., Reservoirs tapped seasonal run-off behind large masonry faced earthenm embankments, distributing water through tunnels. Water flow was controlled by sluices.
WAT
Kambala is a traditional buffalo race held predominantly in the southern Karnataka. A melange of slush, speed and power, Kambala features buffaloes racing down a muddy track while being urged frantically by a farmer riding a wooden plank. A massive congregation cheers the competing beasts and fastest pair of buffaloes garners the top prize.Some claim that it was originated as a royal pastime while others regard it as a recreational sport of the farming community. Dedicated to Lord Kadri Manjunatha, the buffalo-races are held from November to March.
The ancient clans named Kondamamas, Dakkalas are story tellers. Dressed in an attire unique to the art form with a Tambura and Chidatalu in hands. The significant aspect of 'Harisu' is that he never asks for alms or charity. He does not look back and never crosses the same path again.
During dushera(Maha Navami) the royal elephant named "Lakshmi"(successor of ancestral elephants during reign of king Sri Krishnadevaraya) is brought from Virupaksha temple to Tungabadhra
Dollu Kunitha is performed mainly by men and women of the Kuruba community. Dollu is a percussion instrument which is used in the group dance of the Kurubas community. A group of 1 dancers beat the drum and dance to its different rhythms, which are controlled and directed by a leader with cymbals moving at the center. Slow and fast rhythms alternate and group weaves varied patterns.
A
A
Karaga is a folk dance of Karnataka which originated as a ritual dedicated to goddesses Draupadi. Karaga festival depicts the rich cultural and religious heritage of Karnataka. It is celebrated in honor of the Goddess Shakti. The festival starts on the full moon day of (MarchApril). The festival derives its name from an earthen pot in which the Goddess Shakti is invoked. The celebrations last for days, starting from the full moon day.
The Veera kumaras are selected from the Tigala community three days prior to the festival. The chosen few are given deeksha at the temple and they remain pure and chaste till the festival gets over. The Tigalas believe that they are the descendants of the Veera kumaras and they welcome Draupadi on this date every year by observing the festival.
The list of food items as seasonal meals include vadiyamulu (crispy black lentil chips), varugulu (dried vegetable stir-fry), tiyyani carulu (jaggery-flavored broths), timmanambulu, palucani ambalulu (sweet and savory porridges), rasavalulu from atirasamulu ariselu (sweet cakes), vada pindelu (tender green mangoes), urungayalu (pickled fruits and vegetables) and Puli hora (lemon or tamarind rice).
In summer, people eat raw mango and fried fish with rice. To avoid the smell, they used to drink kallu (palm wine). In monsoon, they have 'harakadaanna' and a curry made of green leafy vegetables with tender leaves of tamarind.
A typical lunch consists of rice, dal, gravy prepared of butter, milk, rasam, pickles and butter milk. Sweet items comprise of pheni, sukhhinunde, garige and mixed fruits with milk. After the lunch killi (betel leaf, arecanut with camphor) is taken. Scientifically, it improves digestion
Morning sun rays travel over green tree tops and onto the red tiled roof of the house tucked among coconut palms, eventually reaching the open veranda (arugu) in front of the house. The arugu or sitting area is the most visible location in a home. This is the area where people communicate with one another. the little children in school uniform leave their bags and run away to play around streets with lots of cheer and joy. Mother shows the moon and stars to her children while feeding them gorumuddalu.
Anegundi region has semi arid and rocky landscape due to that this place poses particular difficulties for agriculture.This region contains many environmental challenges like low and uncertain rainfall, shallow soils, and the danger of erosion on the steeper slopes. Having all this challenges this area was suited for development of intensive irrigated agriculture ( along a section of the Tungabhadra river characterized by small alluvial plains caused by river bends and by a low degree cutting ). These natural features, along with concerted efforts, made by generations of farmers, laborers, and others, allowed for the development of a zone of highly productive irrigated agriculture both west and east of the city on both river banks.
Agriculture crops from old era to this era are not changed in anegundi but the supply system of water has changed bringing new modern technology to supply water throughout the anegundi village.
The major farming crops of Anegundi are
1. Paddy
2. Banana
Sugar cane
Coconut.
Banana and Coconut left overs are used to make baskets crafts.
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
The women of Anegundi make various items like hats, baskets, and other items from Banana Fiber, which are then sold in India and even abroad. These Fibres are also used to weave adorable sarees.
IINDA TT
The Kishkindha Trust which is based in Anegundi Village has been a catalyst in the transformation of the socio-economic fiber of Anegundi. The Kishkindha Trust works with the local women and empowers them through meaningful employment and socio-economic development. The trust is providing employment especially for women by providing them with daily wages according to working hours.
Anegundi is well-known for the unique forms of cave paintings presumably practiced by pre-historic human settlement called 'Onake Kindi'. Rock paintings that depict animals, humans, and different symbols.
Certain rocks also consist of paintings portraying circular diagrams representing celestial bodies like moon and the sun.
The local inhabitants of Anegundi call the megalithic rocks as 'Mourya Mane' meaning 'short' as moray implies short as per the local dialect.
People celebrate numerous festivals across the year. In order to maintain the crowd (relatives and neighbors) and to utilize the space according to the ritual, they formulated a multipurpose hall. This hall serves various functions like dining, living area, family functions and gathering space, working space, and as a sleeping space.
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The necessity of compound walls become absolutely zero as the people love, trust and respect each other. They believe that the walls are just physical barriers and their souls are always connected.
Cattle is treated as a family by people of Anegundi. To protect the cattle and their feed during cold winds and rainy breezes, they provided storage under arugu for cattle feed and a room for cattle behind the main entrance.
The people still follow traditional method of cooking using wooden chulha during special occasions and festivals. They imparted corner space with a chimney overhead in the kitchen.
Department of architecture and planning
National Institute of Technology, Calicut
The mythical land of Anegundi along the valley of river Tungabhadra is home to various flora and fauna. Especially monkeys as it is believed that Anegundi was capital of monkey kingdom(vanaras) named kishkinda according to Ramayana. Local people also claims that the birth of lord hanuman happened in Anegundi at Anjanadri hill. The royal enclosure holds great power and influence over people. Every occasion in Anegundi is initiated by members of royal family. There is no political envelope over the village but it is governed by royal family. The community follows the matrilineal line of succession. The women in family are treated with more importance as they are engaged to families with more wealth and holds theline of power and respect, produce heirs to family.
According to villagers, schooling is available only up to primary level (th standard). for further studies students travel to nearby town called gangavathi. Education created huge impact in people of impact. People formed a trust on the name of Anegundi education project with main theme of educating girl child.
1 of Anegundi village follows Hinduism, of people follows Islamic and 1 of people follow Jainism. Even though there are a variety of religions, no limitations or restrictions are found over village. Every occasion in the village is initiated by the members of royal family irrespective of religion.
There is a religious monastery called saraswati peetam established by Kalahasthacharya. the mutt follows Advaitha sampradaya of shankaracharya. This is the guru peetam of Vishwakarma. present pontiff is shri shri kalahastendra saraswathi Swamiji. The entry is restricted based on the community.
Women occupied an honorable position in society. Some of them were very learned and were eminent litterateurs. Women of the nobility and higher castes were attentively educated. Music and dancing become an important part of their life style. Monogamy was the general practice but royal family even follow polygamous practices. The widows could remarry.
Women were also wrestlers, astrologers, accountants, writers, musicians and even went to the battlefield in ancient times. Another group of women were the courtesans who played a very important role in society. They were two classes, those that were devoted to the temples, and those that lived independently. Their case was not homogeneous and it was open to women of any community to join their confraternity. Courtesans were highly educated and cultured and no social stigma was attached to them.
It was the only empire in Medieval India which employed women in state services. Female guards, wrestlers and musicians would come out in great numbers during cultural events. Each queen had their own set of female guards and any message that needed to be passed on to her had to go through them. In the same way that Vijayanagara kings had ministers and officials surrounding them, the ueens had their own all-female posse. Being employed in a Royal Household implies that women served a variety of roles and were crucial to the workings of the palace.
The built spaces define the function and form of space where as the unbuilt spaces signifies the spirit of the place. People of Anegundi believe that walls they erected are just physical barriers but their souls and essence of their culture are always interconnected. The strategic position and richness of natural resources combine to create a breathtaking environment appropriate for a capital city. The authenticity of the site has been maintained in terms of location and setting, as the original setting comprising of river Tungabhadra and boulders is fully retained. In terms of form and function, the integration of the geographic setting with man-made aspects in the design and functional layout can still be discerned.
Ridge and flat roof houses are mostly found in the settlement. Floors and walls are coated with layer of cow dung as it acts as insecticide by keeping flies away. Layer of mud are added to the floors and roof. Hay is put on the roof as it provides good insulation against heat. Mostly walls are built of regular stone blocks. Square and Flint Rubble masonry (coursed and uncoursed) is widely seen. Most of the residents in Anegundi settlement have a symmetrically planned Verandah with a central entrance.
The main entrance opens into a large central passage and the rooms are present on either side of this passage. The house is made of stone walls, wooden beams and a stone layer for the roof. Recent modifications include a cement layer on top of this stone layer. Terrace of the houses are flat and have a feature called Kumbhi. The houses are old with more than three generations of a family living in the same house. But with time, there were few modifications to the house- like adding partition walls, constructing
Flat terrace made of local stone slabs, mud and lime mortar. A layer of PCC is added over it at present to avoid leakages and erosion of stones
Low terrace wall with curved plastered tops acts as a small parapet wall called "Kumbhi"
Existing wooden frame roof structure
Roof covering with locally available clay tiles
Grid of projecting wooden rafters
Attic Storage Spaces
Columned verandah
Space where Cattle are fed
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
Skylights are observed in most of the houses in this settlement. The main function is to act as an exhaust and to provide lighting in the house. The size of these skylights differ from each house depending upon their status and wealth.
Arugu's in the verandah are equipped with storage spaces beneath them. These spaces are used for storing firewood. Covered with wet proof sheets to avoid humidity and dampness in wood. Attic spaces are found in every room inside the house
Staircases are projecting out from the stone wall. They do not have any balustrades and secondary supports like waist slab. Monolithic stone blocks are used for making each individual stair. Later they are coated with lime wash which acts as a coolant.
Decorative doors present in the settlement impress and even inspire those who cross their thresholds. Entrances continue to be one of the main focuses of every house in Anegundi. These doors stand for the cultural heritage of the place. They are ornamented with carvings of leaf and flower motifs which is similar to temple design.
Wood is used as a construction material in olden days for being a relatively lightweight building material. Mostly used in slabs to support the structure. During the early times, it was done to maintain ecological balance between the human and natural environment. In this case wooden beams, ridges are used to support the stone slab.
The columns in the residential buildings are made of wood and are ornamented. The design of the columns are inspired from the temple design. This is one of the similarities observed between temple and building typology. These ornamented columns add bold character to the house.
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
The Deewan mansion is similar to the other buildings in the settlement with respect to the materials used. The differences can be summed up as an upgraded and modified version of features of a regular building in the settlement.
This can be explained in terms of the extraordinary column design and highly ornamented doors.
The ornamentation in a normal building in the settlement is restricted to the door itself. But in the Deewan mansion, the ornamentation is increased by having larger door frames, intricate carvings on parapet walls and increased column design and detail.
architecture and
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Timber doors and columns are furnished with Brass bracings and nuckles which enhances intricative carvings of flower and reef motiffs.Timber became a flexible construction material as it can be easily moulded into required form.
Most abundant materials found in built spaces of anegundi are timber, mud, lime and local stone.
The mortar used in constructions is prepared in traditional method by churning the raw mud and lime with the help of bulls.
Most of the structures are constructed from local granite, burnt bricks and lime mortar. The stone masonry and lantern roofed post and lintel system were widely used techniques.
The residences were inspired from stone doors and replaced with timber doors.
The most commonly used colours are preserved by painting them over stone tiles with a protective resin coating.
201-202
of architecture and planning
National Institute of Technology, Calicut
In rubber masonry both ready-made quarries and unpaved stones are used without any mortar. Larger pieces of stones are arranged downwards in such a way that they should have proper interlocking with each other. Small pieces of stones are used at the top, these masonries are usually broad at the bottom and thin at the top, this type of masonry is used to maintain walls, breast walls etc. The strength and durability do not depend on the quality of the material used on the workmanship.
The stone walls are molded in such a way that the mixture of mortar and small rocks are placed in between the large stone blocks.
Through stones are provided at series of spaces to provide additional strength and durability to the wall.
Through stone is a stone header placed across the wall at regular interval. If the thickness of the wall is small, through stone may be of length equal to the full width of the wall. If the wall is considerably thick, two through stones with an overlap are provided. The stones should be strong, and non-porous, and should be of sufficient thickness.
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
Due to the absence of setbacks, window projections are not provided which leads to high solar glare. In order to reduce this effect, window size is reduced.Roofs are made flat and covered with hay to provide cooling to the building with the help of wood and rock.
Anegundi has the semi-arid climate with a little annual rainfall and too hot in the months from march to may and averagely hot in the remaining months.
This has effect on the built typology and the materials used in the construction. The most common used materials are local granite, burnt bricks and lime mortar. These materials are used for the roof and the walls this gives maximum protection from the sun. we can observe verandahs at the entrance for maximum lighting and ventilation in many houses.
The orientation of house is majorly done in the north-south direction which allows ample amount of sunlight. All the rooms are oriented on two sides of a central passage in N-S direction. People opted for better cooling methods to sustain the semi arid climate. The sunlight is limited in the household.
roof made of wooden beams, granite slab and a concrete layer
Batch 201-202
Department of architecture and planning
National Institute of Technology, Calicut
The Vittala Temple is presumed to be the grandest of all temples and monuments in Hampi. The temple exemplifies the immense creativity and architectural excellence possessed by the sculptors and artisans of the Vijayanagara era. The Vittala temple is built in the Dravidian style architecture. It has traits and features that are characteristic of typical south Indian temple architecture. It's elaborate and artistic carvings and magnificent architecture is unmatched by any other structure found in Hampi.The iconic temple has amazing stone structures such as the incomparable stone chariot and the fascinating musical pillars.
The Vittala Temple is partially ruined. The sanctum sanctorum of the temple once contained an idol of Lord Vittala. However, now the sanctum is devoid of any idol. The central western hall of the temple was ruined long ago after the battle of talikota that led to the downfall of the Vijayanagara Empire in 1 A.D.The wheels of the chariot were once functional and could be rotated by the people. But few years ago the government cemented the wheels in order to avoid causing damage to them any further. Even tapping the musical pillars to emit musical notes is prohibited, as tapping over the years have caused some damage to the musical pillars of the Ranga Mantapa.
High compound walls whole around the temple
Secondary Shrines
Buttress Wall
Musical Pillars
Musical Pillars
Garbagriha Mahamantapa Kalyanamantapa
Mandapas
Musical Pillars
Towering Gateways
Numerous stories are being narrated by the amazing carvings and sculptures present in and around temple premises. Constructed in Dravidian style on the southern bank of River Tungabhadra. Dedicated to Lord Shiva and as the consort of regional goddess Pampa.
Virupaksha is a one of the avatars of Lord Shiva. It was believed that this temple has been functioning uninterruptedly ever since its inception in th century AD. Originally it was small shrine with the sanctuary of Lord Virupaksha and Goddess Pampa well before the foundation of Vijayanagara Empire. The glory of this temple got extended during the reign of Vijayanagara Empire. Over the centuries the temple gradually expanded into a sprawling complex with many sub shrines, pillared halls, flag posts, lamp posts, antechambers, towered gateways and even a large temple kitchen.
The glory of this temple got extended during the reign of Vijayanagara Empire. Over the centuries the temple gradually expanded into a sprawling complex with many sub shrines, pillared halls, flag posts, lamp posts, antechambers, towered gateways and even a large temple kitchen.
Of all the available gateways, the eastern gateway is the greatest one here. It is about 0 meters in length and is nine-tiered. The gateway is made of brick includes gravel base and the court has different sub sanctums.
The eastern gopuram is flourished with three storeys and northern gopuras have five storeys. The main pillared hall has a stone slab.
Some renovations were undertaken after the period of Muslim intruders since most of the architectures including pillars were severely destroyed by Muslim rulers.
There is a gorgeous mantapa hall in front of the sanctum, which was built along with the gorgeous murals and Bas Relief panels in Vijayanagar style.
The Gopuram is about 1 feet tall, 120 feet in depth, 10 feet in breadth. It is considered as one of the tallest gopuras in south India.
The most important and adorable sub shrines are Goddess Bhuvaneswari and Goddess Pampa. The shrines are much older than the rest of the gateways around the temple. The doorways and short circular pillars are richly carved.
Temple Architecture is designed such that the inverted shadow of Raja Gopura m falls on a wall in the interior premises of temple. This happens through a sm all opening, which acts like an aperture. When sunlight falls on the gopuram it b locks the light due to this there is formation of shadow and this shadow has to f all in front of the gopuram but somehow the architect of the temple was able to make it fall through an opening and this opening acts as a mirror that reflects a nd inverts the image. It's actually a kind of pinhole camera effect created with st onework.
OF IPAA TPL
Sanctum where idol of God is placed.
The Mahamantapa is in the inner courtyard of the temple complex. It is a struct ure of immense beauty and is situated on a highly ornate base which is decora ted with carvings of warriors, horses, swans and several other ornamental desi gns. The pillars have been intricately decorated. The beautifully sculpted ornat e pillars of the Mahamantapa exemplify the splendour of this magnificent templ e.
This hall is meant for celebrations special occasions. This was the portio n of the temple which was expanded enhanced during the reign of shri. Krishnadevaraya.
The Vittala Temple Complex has the richly sculpted Stone Chariot, which is co nsidered to be the most stunning architecture of the Vijayanagara kingdom. Th e Stone Chariot of Vittala Temple is actually a shrine that has been designed in the shape of an ornamental chariot.
The Ranga Mantapa is one of the main attractions of the Vittala Temple. The la rge mantapa is renowned for its musical pillars. These musical pillars are al so known as SAREGAMA pillars, indicating the musical notes emitted by them . The musical notes and emanated when the pillars are tapped gently. Every m ain pillar is surrounded by minor pillars. These pillars emit different music al notes from the representative musical instruments.
The Sacred tanks were related to various rituals and functional aspects of the temples and the people surrounding the temples. There are some water tanks that are not related to the temples. Some of the water tanks are situated within the Royal Enclosure and they were built for the use of the members of the royal family of Vijayanagara.
Since the temples were an important part of the social and cultural lives of the people of ancient Hampi, the water tanks also gained significance among the people. In many cases, the water tanks served as the venue for the annual boat festivals. During such festivals, the images of Gods and Goddesses were taken out of the temples for a coracle ride on the water tanks. Sometimes the images were placed on the pavilions that can be seen in the middle of some of the pushkaranis.
The pushkaranis of Hampi display great architectural beauty. They are built in the blend of Dravidian and Vijayanagara style of architecture. These water tanks have beautiful rows of stairs.
The massive water tanks have large stone steps that allowed people to get into the water easily. The water tanks are connected to an extensive network of stone aqueducts and canals. These water channels were used to provide the tank with fresh water from the River Tungabhadra. Some of these water channels are functional even today.
The residences follow the back-and-forth central circulation which is observed in temple complexes. They span from columned verandah to kitchen throughout the building. The central main entrance of residence opens into the central passage with rooms on either side like the temple entry is drawn through the main raja gopuram.
Like mandapas in front of sanctum sanctorum, residences are equipped with small symmetrical columned verandahs. Every built space of anegundi including temples and residences follow rectangular layout. The dimensions of rectangles and alignment can be manipulated based on the importance of space.
The residences are symmetrically planned and spaces are arranged on either side of the large central passage similar to planning of temple premises.
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Temples are highly ornamented with intricate carvings and sculptures as they represent the power and status of kingdom. Residences are ornated with wooden carved columns with motifs of flowers and leaves.
Department
architecture and planning
National Institute of Technology, Calicut
Three types of roads can be observed in the city radial, ring, and linear. Significantly, the radial road system is focused on the Royal Centre. The roads here pass through two or more gateways in the walls that define and encircle the Royal Centre.
The south and east ring roads and one of the two north ring roads, pass outside the walls of the Royal Centre. Linear roads, include a major route linking Gangavati and Hampi to the town now known as Hospet .
Radial roads, includes all sub-streets emerged out from quadrangle of ring roads. A system of roads connected the Anegundi and interlinked the different zones within the village. These arteries permitted commercial, military and ceremonial movement throughout.
Width of ring roads
Width of linear road
Width of radial roads
Unlike the roads in cities, the streets in villages are not only used for transportation and movement of people but They become part of organizing cultural activities and rituals. At the time of Tula sankramana which is celebrated during the crop harvesting time, The ancient tribes dress up as tigers and dance in streets by playing drums which is popularly known as dollu kunitha in state of Karnataka. The wooden chariot of Ranganatha swamy also moves along the quadrangle of ring roads.
The main street has a first entrance gate, also called as modalina bagulu which continues as fortification wall around ANEGUNDI. This fortification wall is one of the fortification walls which acts as boundaries to the Hampi the other places around which are a part of Vijayanagara Kingdom. The street connects places like gagan mahal, the Ranganatha swamy temple, the Jain temple, urban craft shop and many other workshops setup for women empowerment.
(at the time of dusk) women use to gather around streets to plot adorable rangolis and interact with each other.
Every temple consists typical columned pavilions on either side of leading pathway which were designated for trade and market. Hampi bazar is a series of pavilions in front of lord virupaksha temple
There were three separate bazaars. One for gold, silver and precious jewels. Second one for vegetables and domestic goods. Third for horse trading. The market is spread across 1000 meters in distance. The bazaar was once accompanied with international trade and commerce. The market has been designed in the style of Dravidian architecture.
Later on, when the empire was fall out people converted the columned pavilions into illegal settlements by adding features like walls, windows and doors.
Shops are incorparated in the same layout of house. Generally, these are present in the verandah space. The spaces for the shops are designated in the front portion of residence, so that they do not interrupt the privacy of occupants. The stores found in Anegundi can vary from a small sized room to a large columned machinery stores.
In various parts of rural areas the function and formation of public spaces have changed over the course of history often in relation to geographical features or by the local customs and conditions.
The most and commonly used public place is the verandah present at the entrance of the house. People carry out their household work and craft work sitting in the verandah. This helps in interacting with the people passing by and maintains good social relationships.
Some public places are located in the center of village at the junction of streets. The Bygone banyan tree at the end of royal street provides seating area on a raised platform around the tree. People interact, socialize, discuss the issues of the village, plans cultural and social events and often have some fun. Most of the activities happen during the sunset where they end up discussing how the day happened and the hardships faced. This helps to improve the social relationships between the people and the community.
The charming building, Gagan Mahal is believed to be constructed in the 1th century. Through the pages of history, it served as a royal palace. From the windows of this palace, women of royal family used to watch the possessions during festivals.
According to the stories said by the people of Anegundi, Gagan mahal existed as a place for the justice where the people who are facing issues are solved by the King.
The living culture in Anegundi can be associated with kattas and open spaces that are chanced mostly upon street corners. The two iconic katas which are Gangamma Katta and Bayalata Katta have the potential to be active common areas supporting not only cultural but the socio-economic interactions of the community.
The Bayalata Katta serves both as a space for the night-long Bayalata folk dance that takes place once a year and as a space to celebrate the festivities of the Anjaneya Temple in the month of
(July
August)
The Gangamma Katta hosts the Ambigara Chowdaiya Jayanti in August and Gangamma Jatre, the two prominent festival activities, making it a dynamic area of cultural importance.
201-202
Department
architecture and
Institute of Technology, Calicut
Being a developing country, we still need to improve our transport facilities, advanced airports, cleaner and wider roads, infrastructural changes and economic stability. Miserable air quality and the rising pollution makes the situation worse by destroying natural and cultural heritage monuments.
The historic settlements and the natural habitats are to be safeguarded. Since the holy shrines and idols are shifted to nearby museums, the glory and attraction of tourists had been decreased drastically. In order to balance and restore the potential of monuments, without shifting the worshipping idols the department can arrange a perimeter of security.
Engaging local communities on community development without defaming their cultural roots. Conservation goes beyond Heritage monuments. Conservation extends to natural landscapes, local flora and fauna. local residents must be empowered with ecological livelihood possibilities that complement the local arts and crafts.In order to support women and tourists, the community needs clean, conveniently accessible public restrooms.
The local community in Anegundi offers coracle rides across the river Tungabhadra from Anegundi to Hampi. These coracles are made of natural materials and does not damage the diverse ecology. The coracle rides are completely. The decisions made by government to develop the river for water sports with motor boats has questioning impact on sensitive landscape and livelihoods of local community.
Vijayanagara empire emerged out as an enormous, prosperous and mightiest kingdom in India by standing as a barrier against invasion by the sultanates of north. It fostered the reconstruction of Hindu dharma. Behind its frontiers the country flourished in an unexampled peace and prosperity.
Upon the banks of river Tungabhadra, Amidst the adobe of boulders and green gilders
Flaunting with rich culture and heritage Adorning in art of artisans
Institute
httpsintach-anegundihampi.orgvernacular-architecture-of-
httpsdocs.google.comdocumentd1lKEOHrkqLTcktSPMr
httpswww.youtube.comwatchvPTNjw-hIM httpsdocs.google.comdocumentd1Pxw-0JKHOtCLMv pTW0IwuHAWCrswOoKyCwedituspsharing httpswww.slideshare.netGeevaChandanahampi-10
The Dubai Textile Souk (also known as the Old Textile Souk) is a traditional souq (market) of textile products in Dubai's historic Bur Dubai neighbourhood, along the Dubai Creek. It is located in the United Arab Emirates. Opposite to the textile souk on the other side of the Dubai Creek lie the Dubai Spice Souk and Dubai Gold Souk in Deira, accessible via the creek by special abra boats. The souks of Dubai have a rich history of trade within the Persian Gulf region and have developed over time as Dubai urbanised rapidly. In the early 100s, Dubai was a walled city, i.e.,it had a lot of custom duties on its imports. The ruler of Dubai then abolished all custom duties on imports, essentially creating a free trade zone. Although there was another issue , which was the invasion and raids from other countries, which got resolved in 10s, when Britain negotiated a maritime truce with local rulers, meaning that the trade routes would be open and business could thrive. With this the trade started to flourish and slowly began trading with other countries which included India and Persia.
The Arabs lived as nomadic tribes and their main source of livelihood was fishing and pearl diving. They lived near the creek during hot summers and deserts during winters.
The Arabs lived as nomadic tribes and their main source of livelihood was fishing and pearl diving. They lived near the creek during hot summers and deserts during winters.
1Sheikh Maktoum capitalized on the opportunity of the creek by signing an exclusive deal with the British.
Sheikh Maktoum capitalized on the opportunity of the creek by signing an exclusive deal with the British.
The Sheikh convinced a major British steamship line to make Dubai a port of call, marking the beginning of a 2 year boom.
The Sheikh convinced British steamship line Dubai a port of call, marking beginning of a 2 year
Discovery of creek's trading potential by Bani as tribe
Discovery of creek's trading potential by Bani as tribe
Dubai for wider shipping capacity creek.
Sheikh Rashid study of the widening
Sheikh Rashid ordered an economic study of the creek on deepening and widening it.
4 5 6 7 8 Dubai Creek is dredged to allow easier access for wider and larger vessels. As a result, shipping movement increased and ships of a capacity of 00 tonnes were able to enter the creek.
The creek sees the construction of Al Maktoum Bridge to permanently connect the both sides of the much wider creek.
convinced a major line to make marking the year boom.
Dhow Wharfage was launched, providing berths for over 200 traditional trading dhows. The souq flourished with increase in trade
The climate of Dubai, the most populous of the United Arab Emirates, a subtropical desert, with mild winters, and scorching hot summers, when the combination of temperature and humidity makes the heat really oppressive. In fact, in summer, the wind usually blows directly from the sea, bringing moisture from the Persian Gulf.
The topography is found to be sloping gradually towards the creek,while the path is almost at a constant level. The inner row of buildings in the souq experience a slope with their plinth level being higher to accommodate the height difference without bringing it within the building.
The souq being near the creek has a different micro climate. The days are pretty humid with cool breeze flowing in from the creek. The visitors arriving at the souq often feel relieved on reaching there because of these soothing winds. The wind flow is further enhanced by the arched pathway which increases air circulationand reduces direct sunlight.
The main soil type found in the region is sandy, with a hard bedrock layer underneath. The soil doesn't absorb water and hence holds barely any vegetation.
Each room, space or building is also ventilated using wind tunnels, which takes in wind from the upper atmosphere and brings it inside the space at the same time reducing direct sunlight, but these are closed during the winter, since it is very cold during winter. Basically, the extreme climate of the region has influenced a lot in the way the
Aquisalid soils are strongly saline soils in coastal areas. Textures are mostly loamy or sandy. Aquisalids are considered permanently unsuitable for irrigated agriculture due to the near-surface saline groundwater with a high salt content
Textile Souq Creek Spice Souq
The culture of UAE mainly revolves around the religion of Islam and traditional arabic culture. It has a major impact on the local architecture, and the lifestyle of the people. Emirati etiquette and practiced mannerism are there to show the values of respect and genorosity.
The food consists of a mixture between a bedouins diet (meat and camel milk), fishermen's diet (fish), and farmers (dates). The souq originally began as a week-end market for local Bedouins, where meat, wool, and milk were the principal items sold. Emirati food has also been heavily influenced by the ingredients (especially spices and rice) visitors have brought. Regional dishes are heavy on luxury spices,saffron, cumin, cardamom and nutmeg.
The community was divided based on religious and socio-cultural morals. The architecture and lifestyle was influenced by the social hierarchy existing within the community. Depending on these , certain factors such as the sizes of the houses, public - private division, architectural features, etc. varied.
Islamic juriprudence from the uran, sunna, qiyas
Renders decisions in accordance with the sharia, but cannot apply new rules.
Local district supervisor ensure smooth flow of supply and demand in trade and market
Ulama are the learned of Islam, those who possess the quality of ilm, learning, in its widest sense. Historically, the "ulama" have been a powerful class, and in early Islam it was their consensus (ijm) on theological and juridical problems that determined the communal practices of future generations. Their authority over the community was so pervasive that Muslim governments always attempted to secure their support. Although there is no priesthood in Islam, and every believer may perform priestly functions such as leading the liturgical prayer, the ulama have played a clerical role in Islamic society.
A Muslim judge who renders decisions according to the Shari'ah (Islamic law). The qadi's jurisdiction theoretically includes civil as well as criminal matters. adi performed an essential function in early Muslim society, requirements for the post were carefully stipulated he must be an adult Muslim male of good character, possessing sound knowledge of the Shari'ah, and a free man. The qadi was expected to be capable of deriving the specific rules of law from their sources in the uran, Hadith (traditions of the Prophet), and ijm (consensus of the community).
The muhtasib was the title of the official in charge of inspecting the markets, Appointed by the sultan or caliph. His main responsibilities were enforcing the proper behaviour and preventing the improper, supervision of markets, helping the state keep flows of supply and demand unobstructed. He was charged with ensuring that goods in the market met Islamic standards, such as covering unsold meat at butcher shops and confining the slaughtering of animals to specific spaces thus helping to prevent the spread of disease in a cramped city like bur-dubai. Muhtasib was an extremely powerful figure who could affect the price of any product in the market and who had the right to exact punishment for any crime.
A woman's activities clearly centered on the private life of the family, but there were social interactions with other women. Women were not supposed to maintain direct social contact with unrelated males. The immediate result of such practices was the separation of the house into two distinct parts the Haramlek and the Salamlek. The word Salamlek means a place where men are allowed to meet, contrary to the word Haramlek, a place for women's meetings.
Privacy is the most prominent element of Arab-Islamic urbanism and architecture. The primary concern of this concept was to protect the family's visual privacy. The Islamic concept of mahram, which defines the relationship between men and women by blood ties or marriage, affected where and how families socialize and interact with strangers to the family. As a result, rules were dictated that would protect the privacy of households. The building of new houses and streets were regulated by the community collectively.
The components of a traditional house are divided into two large sections and used symbolically to identify and deal with two distinct internal and external domains. Emiratis construct their socio-spatial identity through this internal-external division. The external domain is represented by components such as the men's reception or sitting room (majlis), the main gate, and the outer walls. The interior world, on the other hand, includes the internal open space or courtyard (huwi), the kitchen, the bedrooms and the bathrooms.
Architecture is essentially a cultural product, reflecting social values and expressing the culture that prevails in the community. Satr is an important concept followed in the Arab households a space which reflects their spiritual need for privacy. This aspect of the culture translates into architecture through a strict separation of spaces within the house namely Haramlek and the Salamlek . The female quarters have separate entries, majlis and stairs to the upper storey. At the ground level, high windows safeguarded the privacy of women. Families and strangers had separate entrances, which would lead to a separate majlis to welcome guests.
Liwan is a word used since ancient times into the present to refer to a long narrow-fronted hall or vaulted portal found in houses that is often open to the outside. Iwan is a Persian term that translates into 'liwan' in Arabic, which best describes a space enclosed by walls on three sides and open on the fourth side. It is usually arched while it opens into a courtyard or the exterior from one side.Liwan is the outer courtyard in Arab houses, and was used to host guests. It consists of pillows for guests to sit on, and handicrafts and artworks hung on its walls. It serves as the transition space between interior and outdoor spaces. It provides shade and adjustment to sunlight in hot climates.
The courtyard is an outdoor space reserved for the family It represents the core symbol for the internal and intimate domain of the house. A place where women of the household can perform various household activities and and events related to local culture.
Rooms open to the courtyard instead of the exterior. It was used by women to move between the house parts. Courtyards are not just embodiments of the cultural privacy but also cater to the climatic aspects. Internal courtyards funnel cool winds into the heart of the house at ground level, while upper storey is exposed to wind movement. The open courtyard is typically encircled by 'Liwan' that creates a shaded area on at least one side during the day.
A windcatcher is a traditional Persian architectural element found across UAE. The location of older settlements on a creek or peninsula for easy access to the sea meant that the country was heavily influenced by its neighbour Iran, which accounts for the large presence of barajeels.
Typically jutting up above occupied structures, these towers serve various functions.They act as conduits for the trapped air to be passed to the rooms beneath providing passive ventilation for indoor spaces during. They can also facilitate evaporative cooling with the help of water reservoirs inside buildings. Sometimes, they are pointed into the wind to catch more air. In other cases, they face away from potential sandstorms. During winter these wind towers are closed with wooden plank to protect against the harsh cold.
With respect to Arab culture, intermingling between men and women was reduced to an extent. The windows and balconies opened to the streets at a height near the wooden arches there by restricting views to the interior while providing a space for women to overlook and watch activities on the streets. The balconies were often covered with jalis for the same.
A Jali, is the term for a perforated screen, usually with an ornamental pattern constructed through the use of calligraphy and geometry. In the UAE, they have been constructed using concrete and wood and handcut to form various geometrical patterns. They serve an aesthetic and climatic advantage. It has the ability to cut the glare and allow daylight illumination to get through thereby reducing heat , it also helps in the movement of air for ventilation and cross breeze . It has been proven quite effective in hot humid and also in hot dry zones of climate. Jali does not affect the intensity of the light but only the glare has been cut and illumination gets through. Generally, the view becomes much more convenient according to the privacy notions of Arabs. Through the holes of Jali, everything is visible that is outside but the people outside cannot view inside due to the difference of light. These notions of privacy are best suited with Islamic Architecture.
They are horizontal cooling elements. They are found in walls of rooms at ground and first floor as well as open parapet walls. It consists of two vertical panels in line with the wall. Wind striking the upper panel got deflected downwards through the gap of about 100mm between them and then moved over the surface of the internal floor clearing it of any stale air. A wooden shutter was placed to close it when required. Main purpose of these were to introduce air movement within them and to wash out warm air built up. It also created an indirect light source at a low level to the room.
Palm-frond roofs were usually built on a wooden frame made out of mangrove poles, split palm trunk or any other available wood. The palm fronds were used in two forms, either as straight poles (approximately 1 m long) stripped of their leaves used for creating screens or with the leaves still on for roof thatch.
Walls were made from a mixture of mud called 'gus' which was formed into blocks, a bit like bricks. The bottom sections of houses made with gus tended to be strengthened by the use of stones. Walls were plastered with mud from inside.
Corals obtained from the coastal reefs was the prime building material, Two forms were used, irregular rubble blocks set into a thick mortar known as Sarooj and thin coral slabs used as panels between load-bearing pillars.
Exterior walls of the souq structures were mainly made of coral reefs, the unique patterns on each coral help to provide an aesthetically pleasing appearance.
Palm trunks when cut into section show pieces that are half circle called muwad which is light and used in construction to support the coral stones.
A mixture of lime, mud and small stones.
Round mangrove poles known as chandal was used as wood for beams of all sorts.
Imported red clay is mixed with manure and water to form sarooj which is a strong mortar used on the roof for waterproofing.
Coral from old reefs were used to built the house, it was lightweight, easy to cut and since it had enclosed pockets of air it was a good insulator.
The earth was dug up to one meter deep and 0cm wide for the foundation, which then was built up with coral stone and gypsum or sarooj.
FRIDA
� In the olden days, there were mainly types of buildings.
� The row of buildings along the creek were of 2 storeys and had residences above the shops.
� The inner row of shops were primarily of 1 storey.
� A mosque was present at the entrance of the souq.
� The shops were larger in size and were used by the tenants of the residences.
�
The main type of shops currently are textiles. There are also other shops which sell traditional items like lamps, pots, perfumes, etc.
� Restaurants are located facing the creek and towards the inner alleyways.
� The friday mosque exsists in the same location.
�
The souq is filled with a number of smaller shops. These are patitioned equally as units of width varying from 2.m to m. These units can be rented in groups and be useds a larger shops.
FRIDA MOSUE
The buildings are constructed such that they face each other instead of aiming for a view towards the creek which would have been the usual case, this is done so for the maximum utilisation of mutual shading.
The residence quarters were built above one lane of the shops to avoid having houses facing towards each other and the lane chosen was also the one nearby the creek for better ventilation and cooling within the spaces. The positioning of the houses allowed maximum channeling of the sea breezes from the Creek.
The souq is along the creek which is also in such a way that the longer side is in the north south direction hence reducing solar impact.
Souq's layout follows a linear pattern with a network of shops. It consists basically of one major route with shops on both sides. This major route is called the "spine". It usually extends from the Friday Mosque to the opposite end linking the other supporting facilities which are normally located along the "spine".
Initially, each shop room was of a very huge scale and was owned by an individual family, where different members engaged in different parts of the trade from production to packaging to the final sale. Now, the shops are owned by locals and rented out to expats. These shops are planned in such a way that they come in standard sizes and can be rented out in groups to create larger shops depending on the shopkeeper's wish. Hence we see different scale shops but all in multiples of a single unit.
The main built typology found is civic. These include the major market spaces within the souq. Residential architecture typology also existed during the older days when the market buildings were constructed as 2 storey buildings with residential spaces on the top floor. Earlier the trading families lived in the top floors and used the below floor as their shops. Nowadays the buildings are rented to expatriates who use both floors for trading. Religion is a major part of Emirati culture and architecture.
Religion played an important role in Arab culture. Mosques were present in every corner of the street. This particular mosque is located at the entrance of the souq and acted as a common gathering spot for the locals during Fridays and other auspicious occasions. Friday mosques are not just spaces for prayer, they are also used for congregation and meetings. Especially during the olden days these spaces functioned as spots for important gatherings and announcements. Traders began to utilize these gatherings of people and started selling their goods nearby the mosques. This led to the establishment of shops along the alleys near Friday Mosques and thereby the formation of the souqs near it.
Sheikh Saeed Al Maktoum house located in Shindagha, Dubai dates back to 1 and it was the official residence of the ruler. The house was strategically located here as Shindagha is a trade route between the Gulf. It was built around a central courtyard, it includes sets of living quarters for Sheikh Saeed, his sons and their families. This residence belonged to the founding family of dubai.It shows the living conditions of the upper strata of the community in the olden times. This is used to draw a connection between the cultural impact on houses with varying sizes.
Built in 122 in the district of Deira Souq, by the poet Mubarak Bin Hamad Al Oqaili. The house has a unique architectural language due to the influences that have been imported from Saudi Arabia. It is situated behind the spice souk, and made of coral and shell stone, sandalwood and straw, teak doors and windows. The house features a deep-shaded courtyard which serves to provide a much cooler and less humid atmosphere compared to the exterior. This shows the living conditions of a middle class family. Comparisons can be drawn in terms of cultural differences and impact on architecture
The textile souk, also known as the Old Souq, is located in the Al Sabkha Bus station area in Bur Dubai. With 0 shops of commodities from around the world, it was the largest market in the region. This souk specialises in textiles. Shops were constructed from coral stones and gypsum on both sides of the street, about three metres wide and four metres high, with two large leaf doors. In the 10s larger shops were constructed made of two adjacent spaces with one wind-tower over it to reduce the heat of the summer.
The souq is located in the centre of the city, close to the mosque Shops more than open areas.
Open or covered, straight or winding narrow paths and the shops distributed on both sides.
Souqs have an open alley located in the middle, usually used as a place for social activities.
Traditional souks are isolated from their external surroundings, with no visual relationship between inside and outside. The facade is simple and rich with traditional architectural elements.
The apparent structural skeleton with rough finishing is a key feature of most souq facades.
Most souqs do not exceed one or two floors.
The building system of the Souq consists of walls formed with a series of bearing incorporated columns with a span of 10cm. Traditional roof was made of mangrove poles and covered with thatched roof with a binding layer of clay and straw which are changed to metal sheets these days. The sikkas and the narrow alleys have arched pathways made of wooden frames. It is made in 2 layers with an arch on top and horizontal mesh of straw. This helps in re-directing the wind path while reducing the sun rays.
Wooden Frames
Wooden Poles
The shops are divided equally into rectangular units of almost equal width ranging from m to m. The shop which we have chosen to detail out was of m width and .2m length. The length remains constant for a set of shops coming in the same building. The partitions are done in gypsum boarding. The original room height of the old structure is .m which was used as a single room height. Currently they have incorporated a mezzanine floor at 2.2m from ground floor level of thickness around 0.2m leaving a mezzanine height of 2m.
The doors are unique. They have maintained the traditional wooden doors which are 2.m to m wide and have delicate design ornamentation with golden hardware. But over the years these have weakened and are not functionable in terms of safety. So for this purpose, they have made an internal glass door of wooden frame creating a double door system.
The shop unit is quite congested and has a very small walkable space. The showcases and shelves occupy about 1rd of the area leaving narrow walking space 0.m to 1.1m wide. This along with the low ceiling height creates a very crowded atmosphere.
The shops come in standard sizes and can be rented out in groups to create larger shops depending on the shopkeepers wish. Hence we see different scale shops but all in multiples of a single unit.
This store has rented out 2 units of identical shops creating a more spacious setting. The huge doors act as places to hang and showcase goods. Most shops have set up tables and shelves outside along the door line to exhibit their goods. These lure the customers and hence most of the shopping occurs outside the shops in the streets.
The area is a functioning market. Tourists and residents purchase everything from traditional garments to giant pots used for cooking traditional dishes. It is renowned for its selection of spices from the region and South Asia. Most of the visitors stated that they usually visit the Souq because they love to walk in Souq alley where they feel surrounded by a living heritage. Automobiles are not allowed to move through the Souq alleys.
In the olden days, the souq was mainly occupied by Emiratis and the visitors were mainly from the neighbouring Arab countries. As the market started to boom they began to travel and trade with different countries that included India and Persia, which as a result stimulated foreigners from these regions to visit Dubai increasing its prominence. Due to which the population not only constituted the Emiratis but also the British , Indians, The Persians and some others.
The souq is most active during the weekends, when the residents and the local population come over after their hectic weekdays to relax, move around and shop. On the other working days, the souq is filled with tourists. The souq is more crowded during the evenings than in the morning hours. This could be linked to the harsh heat during the daylight hours as opposed to cooler evenings.
Since Friday is an important day in the Islamic culture, Friday and saturday are considered as weekends unlike other countries where saturday and sunday are weekends. Activities against the culture and islamic values are prohibited and strict actions will be taken against any disrespect shown to the culture.
Mosques were built for prayer and congregation at intervals not more than 0ms apart. These were monumental buildings forming a center stage of life where people meet on a daily basis for the obligatory prayers. These were decorated with geometric patterns in bright colours done in imported ceramic tiles. A few of them have handcrafted concrete patterns.
The mosques were an integral part of the souq community considering the majority of them followed the religion of Islam. The mosques were used primarily times a day for congregational prayer which included Fajr (sunrise prayer), Dhuhr (noon prayer), Asr (afternoon prayer), Maghrib (sunset prayer), and Isha (night prayer), the timings of these prayers were governed by the position of sun and moon.
Apart from these five prayers another important prayer is the Friday prayer named as Juma'ah, considered to be the most important prayer of the week. It happens around noon time. This is the time when the souq is the least active , as it's a religious obligation to leave all sorts of work, business during this time and participate in the congregational prayer and listen to the quthuba.
The Architecture of the mosques near the souk were also influenced due to the trade happening in the region ,This can be seen in the intricate detailing of the facades that shows the influence of persian architecture on the structure. In similar ways the structure of the mosques were influenced by various factors. Each mosque has a prayer room with a mihrab positioned at the centre of the qibla wall, oriented towards the Kaaba. If the design has a minaret, it is usually built as a vertical structure.
The Iranian Mosque Hosainia is a Shia mosque Hosainia located near the old Textile Souq in the Bur Dubai district of Dubai, United Arab Emirates. The mosque is also known as "Bur Dubai Souq Street Mosque" which is the central figure. It was originally built in 1
Minbar
Mihrab
Minaret
Congregation Space
Imam's House
Some prominent features that can be seen in the mosques are.
The prayer niche is where the imam stands to lead the prayer and indicates the direction of Mecca. This was placed at the front part of the mosque and is the farthest from the entrance.
A platform usually made of wood and designed with a few steps leading to a seat which the imam uses to deliver Azhan and the utubah, placed near to the mihrab.
The tower from which the Muezzin calls for prayer times a day. In the past, the muezzin had to climb up the minaret to call for prayer but with modernisation, Azhan is done from the mihrab. The mosque near the souk has a minaret that has been designed in an anatolian architecture style, which indicates the turkish influence of the area.
The windows have hand cut concrete jali works with intricate geometric patterns, this design also served as a partial shade from the harsh summer climate while also letting in light.
In the 10s, when the trade started to flourish, the souqs were planned in such a way that the shops used to be in the lower levels and the upper levels were used as residential spaces with openings to the shopping streets. These residences had semi open balconies called mashrabiyas which restricted views from the street to the residence units while the vice versa was possible, for privacy. They had wooden and concrete hand cut jali works for this purpose which differed in pattern according to different families. The roofs were made of wooden beams and thatched palm leaves, which are currently changed into metal sheets to preserve the buildings. They had windtowers called barajeel used in summers for cooling.
With the discovery of oil in the late 10s, the initially booming trade of fisheries and pearls started to deteriorate, subsequently allowing the local emiratis to shift away from the creek which they were forced to stay upon for their livelihoods and move to a region that emphasised more on privacy and comfort with respect to each individual.
The inhabitants had to pass through the souq in order to get into these buildings, since the only access was, in most cases, from the souq itself. The upper residential levels then came to be used as storage areas for the shops below.
The notion of privacy was an important consideration by enabling a strict separation between female members of the household and the public. Being the lower social section, and having lesser areas this seapration was only carried out to an extent compared to others houses
Rooms were sized to suit available lengths of mangroove poles, usually permitting clear spans of only 2.m to .m wide.
Male Majlis
Female Majlis
Bedroom
Bedroom
Liwan Hamam
Toilet Toilet
Kitchen
This corridor shaped like a U is used in such a way that the access has been limited to women alone.
The bedrooms have access on both sides for men and women seggregation. Men access the bedrooms from the common hall (represented in white) while the women enter from the u shaped corridor.
(replica of Huwi- internal courtyard in rich houses)
Even with limited space, the rooms are placed in such a way that each one faces to a central closed room. This room mimics the huwi in the houses seen among richer commmunities. This room is used as a dining room where the family sits on the floor and eats together. When outsiders are present, food is served seperately for men and women in their respective majlis.
The male majilis or the seating space acts as a space for gatherings with male guests.
Female Majlis
Bedroom
On entering the house through the entrance corridor, men are directed into the mens majlis which is located at the entrance and hence does not hinder privacy. There is a men's toilet within the majlis. External male members only enter up to the male majlis and the toilet, and do not enter into the common spaces.
The family members have access to the common hall in the middle when there are no guests present. All the rooms have openings to this common hallway.
On entering the house through the entrance corridor, women are directed into the corridor leading to the liwan which has an access to the kitchen and a toilet. There are entrances to the bedrooms from the liwan. The liwan leads into women's majlis and the mashrabiya through the majlis. Women's majlis is located towards the interior where even men from the family do not enter. External female members only enter via the liwan to the female majlis and other spaces like the kitchen and toilet, do not enter the male area of the house and the common hall.
During the day, sea breeze from the creek flows into the hotter land areas. This sea breeze enters the house through the liwan and moves through the corridors into the common hall way and thereby exits to the streets of the souq via the mashrabiyas. This helps to cool down the air within the house by means of cross ventilation
A space closed by walls on three sides and open on the fourth side. the open side helps in channeling the sea breeze into the house aiding cross ventilation.
Balconies opening to the streets covered with jalis. These jalis reduce the amount of solar heat gain, while letting wind flow and entry of light.
Corals obtained from the coastal reefs was the prime building material for the walls. Irregular rubble blocks of coral were set into a thick mortar known as Sarooj. The unique patterns on each coral help to provide an aesthetically pleasing appearance, while providing a strong built environment.
Palm-frond roofs were used in these residences. These are usually built on a wooden frame made out of split palm trunk or any other available wood. The palm fronds were used as straight poles (approximately 1 m long) stripped of their leaves used for creating screens.
Located in maze of the spice souk, the house was built in 12 by the poet Mubarak Al Oqaili, who lived there until his death in 1. He is one of the most recognized poets of the local culture. This house is a historical building composed of rooms through which the visitor discovers the furniture, the kitchen and the work of the famous poet. It was restored in 2010 and opened to the public in 2012.
The peculiar shape of the house comes from the irregular maze like shape of the the adjoining streets. Near the entrance there exists a small well room. It is a large room of area about 0m2 and has a deep well which was used by the poet's family initially and later on got converted into a public water source.
Entrance
The house is not large and its 1 square meters are divided between two floors and all the rooms are organized around an interior courtyard of 2m2.
'Mathbakh'
The spaces within the house are arranged around the courtyard. Privacy was the main consideration in terms of spacial zoning.
The bahu and Mens majilis were the only place accessible to outside men and hence acted as a public area where people came to meet the poet.The huwi, swaloon and remaining majlis were semi private and catered to close family and friends. Even in semi private areas, the women did not interact much with the men as they had separate female majilis.The bedrooms, bathrooms and kitchen were the most private zones, where outsiders weren't allowed.
On the upper storey, there are 2 majlis(es) for congregations apart from the one below, since the poet was a prominent figure and a lot of people used to visit him to hear his wise words.
The poet used to take classes for kids in the locality. They regularly met in the poets house to listen to his poems. The liwan was used as sitting spaces where they sat together and the poet recited the poems.
The kichen can be found to have an internal room seperation.Rather than using it as a storage or workspace, both the kitchen are found to have similar facilities (combination of stove workspace and storage). This was done for privacy during events when there would be men in the courtyard, the women stayed in the inner kitchen so as to avoid contact.
Men enter through the bahu and are directed to the male majlis. External male members do not usually enter into the common courtyard. In case of congregations or meetings, men are allowed to enter the courtyard and use the stairs which leads to the 2 majlises.
The family members can access the common courtyard. The courtyard is surrounded by all major rooms and has a staircase access.
Women enter through the bahu and are directed to the courtyard that leads to the female majlis, and the kitchen.
The majlis spaces were decorated using different features like intricate jali works made of hollow gypsum, wall paintings and plain ornaments like lamps. These jali works includes various geometric patterns and calligraphic motives.
The walls had hollowed out spaces for storage which were decorated with intricate jali works. The majlis seating was on the floor with cushions arranged around a coffee table of low height. Each majlis could sit up to people at a time.
The interior walls are plastered gypsum material without any kind of paints giving it a greyish brown shade. The furniture follows a colour combination of red and brown creating a visual contrast.
This could be linked to the red colour used in the tents in which the bedouins used to stay before. The colour of the tent was red due to the natural attention-grabbing character of the color, because red has the longest wavelength, which makes it visible even from a farther distance in the sandy desert landscape.
Another reason could be to represent the honor towards the revolutionary armies, and also as a reminder of the bloodshed.
Since the poets house is situated in the dense maze of the spice souq there are very few openings and and windows. Most of the ventilation occurs through the central courtyardhuwi. A few rooms are provided with jalis for wind flow.
The wind is cooler at a hieght than compared to the land level. The courtyard channels this air into the house creating a stack effect and thereby provides natural ventilation to all the rooms. During the night, it also helps cooling down the room by channeling an upward air flow.
The jalis are present within the rooms which have an external wall. These jalis help in wind circulation within the rooms, while also providing shading from the sun's light.
The top floor was constructed around 10 years later than the rest of the house. This was done as an expansion and was moslty used for congregations and events. Hence the material usage varies widely.
The foundation is done in shell stones (ie limestome compostite).
The walls of the ground floor are done in shell stones while the first floor walls are made of cement blocks.
The ceiling of the ground floor is made of wood and straw while that of the first floor is wooden logs and planks.
The doors and windows are made of teak wood. The doors were imported from Iran. They have an arched pattern and are generally double doors to all main rooms.
Sheikh Saeed Al Maktoum house located in Shindagha, Dubai dates back to 1 and it was the official residence of the ruler. Its high vault ceilings, teak doors, architraves, barrier displays, and the four wind towers are a masterpiece of Islamic style. The lovely coral and plaster house is constructed around a central courtyard and has a wide meeting room flanked by living quarters, storage rooms, and a kitchen on the ground floor. The various bedrooms on the first floor have balconies overlooking the creek and the sea with breathtaking views.
The combination of climate, local construction, the socio-economic aspects and their cultural heritage have shaped the layout of the house. The size of the house was influenced by the custom of an extended family living under the same roof. The house served as a collecting point for fees levied to dhows entering the city.
The house is planned such that it ensures the privacy of the family members. Men and women have separate quarters with separate entrances. All rooms are built around a central courtyard, which was mainly used by the female family members.
Privacy was an important factor in the arrangement of the houses. The Majlis where the male members entertained male guests were separate from family quarters. A separate entrance courtyard is provided for the guests. The inner quarters had separate private courtyards or verandahs for separate families.
The house, according to Islamic tradition, was built with the main access oriented towards Mecca.
Separate entrance for male guests with Majlis towards exterior for entertaining guest without them approaching the inner chambers
The male reception area was separated from the other family private areas. It had direct access from the outside without going through the house.
The guest rooms were placed towards the exterior having an entry from the entrance courtyard, so that the guest do not have to enter the private areas
Summer Majlis is on the open terrace on the upper floor facing the creek. There is a separate staircase in the private courtyard of the male quarters leading to the summer majlis.
Men enter through a separate entrance on the creek side and are directed to the reception courtyard that leads to the male majlis and the guest quarters. Rooms can be accessed from the majlis. Through the majlis they can also access the men's staircase. External male members do not enter into the common courtyard.
The family members can access the common courtyard through their particular entrances. The courtyard is surrounded by liwan on all sides and through this they can access the rooms, family majlis and other spaces.
Women enter through a separate entrance on the rear side and are directed to the liwan that leads to the female majlis, the kitchen and the guest quarters. Rooms can be accessed from the majlis. Through the majlis they can also access the women's staircase. External female members do not enter into the common courtyard.
The house is oriented in the North-South Direction, hence evaporative cooling from the creek thereby gaining only a minimum of solar radiation and maximum exposure to wind and cross ventilation. Most openings were kept in the north and east facade to channel creek breezes.
The main rooms are located in a layering pattern, that is, they are separated from the courtyard or the exterior with other spaces between them. The shaded liwan separated the rooms and the courtyards, breezes get cooler by passing through the shaded space before entering the room.
Courtyards are not just embodiments of cultural privacy but also cater to the climatic aspects. Internal courtyards funnel cool winds into the heart of the house at ground level, while the upper storey is exposed to wind movement.
The open courtyard is typically encircled by 'Liwan' that creates a shaded area on at least one side during the day and channels the wind into the rooms
Jali helps to diffuse the direct sunlight and reduces heat gain. During the day, warm air rises and leaves through it. Its use is limited to areas where closing is not important, mainly staircase walls and high levels in certain rooms where it had the added advantage of allowing the exhaust of hot air at tops of rooms.
Barajeels are cooling devices rising above roof levels, and square in design. The wind tower catches the prevailing wind and directs it to the rooms below through vertical shafts. On its way down, the velocity of the air is increased and its temperature is reduced. During winter, the vents can be closed. There are barajeels in the Maktoum house, they are located at the north end of the rooms.
They are horizontal cooling elements found in walls of rooms at ground and first floor as well as open parapet walls. It consists of two vertical panels in line with the wall. Wind striking the upper panel gets deflected downwards through the gap. This helps to introduce air movement within rooms and to wash out warm air built up. It also creates an indirect light source.
It is simple with less decorative solid walls. Minimum number of openings to west and south to reduce heat gain.
The doors and windows are made of wood with intricate lattice works of Islamic patterns. Most windows are small and recessed to control the sunlight and to establish privacy. Wooden shutters are provided for the windows.
It has timber railings made of timber laths in geometric patterns. Stone poles are set up between 1m railing for structural support.
The passage ways are adorned with arches. As the construction of the house was done in different stages, the forms of the arches differ. the older ones were pointed whereas the newer ones were flat and rectangular.
The reception area has built in seats in the wall called Decca. It is 0cm high seating made for visitors.
Walls were made of three blocks of coral from old reefs and were bonded and plastered with a gypsum mortar called jus, which was made by mixing gypsum and lime. On the upper floor the thickness of the wall was reduced, making them lighter and giving greater spaces for ventilation opening. Thin slabs of corals were cut from large chunks and used as panels between the main columns.
Mangrove was used as wood for beams. Round mangrove poles came in lengths of meters, which limited the room width to the length of the pole.
The poles were overlaid with palm frond matting, which was covered with a mixture of lime, mud and small stones.
Mud floors were used in the houses which kept the house cool.
Due to area constraints, the privacy aspects are quite compromised in the trader's houses compared to the others. There are no separate entrances and rooms. All rooms open to both men and women areas reducing the effectiveness of segregation.
There are no upper stories for these houses as their economic and social status are in the bottom strata of the community.
Women move through the liwan to the separate female majlis. Men move directly into the male majlis through the bahu. The central hall is used only by the family members
The poet is often visited by large groups of the availability of a larger area. This is due to congregations instead of the ground floor.
The upper storey consists of congregations and was built at a later stage and hence the stairs the courtyard.
Usually, men enter the male majlis through huwi and go to their rooms and female majlis men pass the huwi to use the stairs to enter the
outside men. This negotiates privacy even with poor planning and the 1st storey being used for There are no separate entrances and rooms. teaching students from the local students. This are from the courtyard negotiating the privacy of the bahu while women and family enter the respectively. Incase of special occasions, the congregation's spaces on the top floor.
Here there is a distinct separation, which starts upon entry through different entrances. There are separate quarters for men and women including rooms and majlises.
The upper story is used by women and family members on opposite sides with separate terraces. Only during special occasions, outside men are allowed in the summer majlis.
Men and women have separate entrances through which they access the liwan leading to their rooms and majlises. Family members enter the huwi to move to the other spaces.
There is no specific huwi due to area restrictions but the spaces are arranged around a closed central hall which acts like a huwi. This is where the family has food together during occasions.
Major climatic elements include a mashrabiya space and a liwan open to the creekside.
The house follows a central courtyard layout with majorly as a transitional space for circulation.
Major climate elementi is the huwi .Jali are
Simple doors and windows made of palm wood with no particular decorative features as their economic and social status are in the bottom strata of the community.
All the doors follow an arched shape with a jali and single leaf doors depending on size.
Walls are made of exposed coral stones and are not plastered. Mangrove poles with thatched leaves are used for the roofs.
Ground floor walls are done in shell stones are made of cement blocks. The ceiling of the Wooden logs and planks are used on the first
all rooms connecting to it. The Huwi here acts
There is a central courtyard, which is used by the family members. It connects to all the other rooms via the liwan. External men are not allowed in this space.
provided in place of windows in the rooms.
The major climatic element is huwi. Other elements include jalis, barajeel, and baghdeers. Spatial layering is also followed.
work on the arch part. The rooms have double Windows are covered in intricate jalis.
There are different types of openings like arched doors and windows, baghdeers, windows with and without jalis, arches and arcades.
plastered with mud while the first floor walls ground floor is made of chandal wood and straw. floor.
Thick walls were made of coral plastered with lime to keep the place cool.On the upper floor, the thickness of the wall was reduced.Mangrove was used as wood for beams. The poles were overlaid with palm frond matting, which was covered with a mixture of lime, mud and small stones.
Tourism is a major economic activity that has developed significantly over the years. A place that used to be the centre of livelihood, has now been consigned to oblivion as just some simple souq. Tourists visiting this area tend to be taken away by the natural beauty of the creek. The Abra and the Dhow cruise acts as a focal point of tourism, in and around this area. Being a junction between Bur Dubai and Deira, this region gets a major influx of people travelling to and from. These travellers can be redirected to a more immersive experience in which they are exposed to the local cultures and traditions of the area. The buildings in and around the souq area have been standing for centuries untouched by the hands of time, but buried under the negligence of men.
The old houses and mosques can be used as tourist attractions as they show the lifestyle of Emiratis who lived long before their time. The Souq also houses unique goods and services such as, tailors who custom-make the traditional Emirati outfits, or fascinating crystals which are believed to bring good luck. All of these aspects of the souq can be used to boost the tourism of the region, thereby displaying the rich culture and heritage of the tribes and families. A heritage as valuable and unique as this should not be shunned away into a corner. It deserves to have its history known by all who visit, its stories laid out on the walls like a testament to its existence.
As urbanization took over and Dubai advanced rapidly, the newer buildings lost their unique cultural values. With not just the style, but also the materials progressing to a more modern approach the local Bedouin styles are now forgotten. Nevertheless, the still-standing structures of this city's rich history will leave you mesmerized for there is beauty in the worn-out walls of the souq and warmth in the sunshine through the arches.There is pain in the legacies of the lost tribes and there is magic in the waters of the Abra. There are generations of history shown within the alleyways, and it is not to be thrown aside as just any forgotten Creek. It is to be treasured and passed down through many more generations. So here is The Memoir of the City of the Future.
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article12cdeedd2b1eeeb.pdf
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Akam or inside, dwells deeper into the crevices of the cracks formed by the progression of time, crumbled and buried under the boon of technology, the forgotten fables of tribes and societies along with their culture and architecture have been relished in this documentation, reminding ourselves of the cultures that served as the foundation of our contemporary society that subconsciously holds us together in this fragile world of superficial ties. "People without the knowledge of their past history, origin and culture, is like a tree without roots"
-Marcus GarveyWhether it's a road running between buildings as tall as your ambition
Or it's a path leading deep inside the forests of self-discovery
- Leigh Fisher
You are meant to walk the road that makes you feel whole