Conservation of Kuttichira, Kozhikode (India) - A Mappila Muslim settlement

CONSERVATION OF KUTTICHIRA

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TABLE OF CONTENTS 1.

CHAPTER 1 : INTRODUCTION

1.1

THESIS BRIEF

1.2

AIMS, OBJECTIVES AND METHODOLOGY

1.3

RATIONALE FOR SELECTION

1.4

SCOPE AND LIMITATIONS

2.

CHAPTER 2: MUSLIM SETTLEMENT PATTERNS

2.1

INTRODUCTION

2.2

IMPOSED MUSLIM SETTLEMENT

2.3

CONQUERED SETTLEMENT

2.4

SETTLEMENTS THAT EMERGED FROM TRADE REALTIONS

2.4.1 MUSLIM SETTLEMENTS OF SOUTH INDIA 3.

CHAPTER 3: MAPPILA MUSLIMS

3.1

ORIGIN AND DEVELOPMENT OF MAPPILA MUSLIMS

3.1.1 INTRODUCTION OF ISLAM BY THE TRADING ARABS 3.1.2 BRIEF HISTORY 3.1.3 LOCATION 3.1.4 TYPES OF MUSLIMS IN KERALA 3.2

CUSTOMS AND TRADITIONS

4.

CHAPTER 4: INTRODUCTION TO THE REGION : MALABAR AND

CALICUT 4.1

NATURAL LAYER- SITE ANALYSIS

4.2

EVOLUTION FROM PRE ZAMORIN TO PRESENT

4.3

TRADE WITH ARABS AND OTHER COUNTRIES

5.

CHAPTER 5: INTRODUCTION TO KUTTICHIRA 1 Vaisali K AC- 634

CONSERVATION OF KUTTICHIRA 5.1

ISLAMIC

PRINCIPLES

OF

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AND

ITS

ADAPTATION

IN

KUTTICHIRA 5.1.1 INTRODUCTION 5.1.2 SETTLEMENT LEVEL 5.1.3 BUILDING LEVEL 5.2

EVOLUTION OF THE CHARACTER OF THE SETTLEMENT – FROM EARLY

TIMES TO PRESENT. 5.3 KUTTICHIRA MOSQUE 5.3.1

KUTTICHIRA MOSQUES

5.4 KUTTICHIRA RESIDENCES- THARAVADUS 5.5 GUJRATI SETTLEMENT 5.6 HALWA BAZAAR, BEACH ROAD AND GODOWNS 6.

CHAPTER 6: ANALYSIS OF THE SETTLEMENT 6.1 SETTLEMENT LEVEL 6.2 BUILDING LEVEL

7.

CHAPTER 7: COMMUNITY SURVEY

8.

CHAPTER 8: RECOMMENDATIONS AND PROPOSALS

9.

CHAPTER 9: THESIS SHEETS

10.

CHAPTER 10: APPENDIX

11.

10.1

MANAGEMENT SEMINAR

10.2

RESEARCH PAPER

BIBLIOGRAPHY

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LIST OF FIGURES Figure 1: Mosque In Cordoba Spain ........................................................................................ 10 Figure 2: Fatepur Sikri By Emperor Akbar ............................................................................. 11 Figure 3:Image Od Calicut From Georg Braun And Frans Hogenbergs Atlas Civitates Orbis Terranum, 1572 ........................................................................................................................ 18 Figure 4:Location Map of Kerala ............................................................................................ 19 Figure 5:Location Of Kozhikode And Kuttichira Wrt Kerala ................................................. 19 Figure 6: Regional Map Of Kozhikode Corporation With Topography.................................. 21 Figure 7: Kozhikode ( Left) And Kerala During 12th -1498 (Conjectural) ............................ 21 Figure 8:Kozhikode ( Left) And Kerala During 1498-1792 Ad (Conjectural) ........................ 22 Figure 9kozhikode ( Left) And Kerala During 1792-1947 Ad (Conjectural) .......................... 23 Figure 10: Kozhikode ( Left) And Kerala At Present (Conjectural) ....................................... 24 Figure 11: Kuttichira Settlement And Its Divisions ................................................................ 29 Figure 12: Schematic Drawing Showing The Planning Of Kozhikode By Zamorins Dividing Into Four Koons, Source:P.P Mohammed Koya Parappil,"Kozhikotte Muslimgalude Charithram", Pg 50 .................................................................................................................. 30 Figure 13:Kuttichira Pond........................................................................................................ 31 Figure 14:Evolution Of Kuttichira ........................................................................................... 32 Figure 15:Evolution Of Kuttichira ........................................................................................... 33 Figure 16: Typical Arab House (Egypt) .................................................................................. 38 Figure 17:Padippura ................................................................................................................. 41 Figure 18: Kottil ....................................................................................................................... 41 Figure 19: Oldest Mosques In Kuttichira................................................................................. 43 Figure 20:Plans Of Mishkal Mosque, Jama Masjid(Centre) And Munchundi Moqsue ( Right) .................................................................................................................................................. 44 Figure 21:Section Of Mishkal Mosque .................................................................................... 45 Figure 22: Sections Across A Typical Streetin Gujrati Settlement ......................................... 47 Figure 23:Main Shrine In Gujrati Settlement .......................................................................... 48 Figure 24: Halwa Bazaar Of Kuttichira ................................................................................... 49 Figure 25:Along The Beach Road In Kuttichira ...................................................................... 49 Figure 26:Representation Of Domain Distinction(Left And Privacy Level In Srangintakam Tharavadu ................................................................................................................................ 57 Figure 27: The Variation Of Privacy Level Within The House At Different Times Of The Day ........................................................................................................................................... 58 Figure 28: Stages Of Mappila Tharavadu Growth; Family Tree Of Srankilagakam Tharavadu .................................................................................................................................................. 58 Figure 29:Evolution Of Door Frame Timber Works Over The Years( Right To Left) ........... 61 Figure 30:New And Upcoming Buildings In Kuttichira.......................................................... 67 Figure 31: Trade routes in Indian ocean ( 12th- 16th century ............................................... 119 Figure 32: Dhows used by the Arabs for trade ...................................................................... 120 Figure 33:East African Coast ................................................................................................. 125

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Figure 34:A view from Johann Christoph Wagner, 'Delineatio provinciarum Pannoniae et Imperii Turcici in oriente," Augsburg, 1687.......................................................................... 127 Figure 35: A 16th century engraving of Calicut, Biblioteca Nacional,Lisbon ...................... 128 Figure 36: Quilon Port ........................................................................................................... 128 Figure 37: Crangnore Port ..................................................................................................... 128 Figure 38: Portuguese map of district of Santa Cruz (Fort Kochi), showing location of Fort Manuel of Cochin. Orientation is eastwards, with Vembanad lake on top, and Arabian Sea at bottom .................................................................................................................................... 129 Figure 39: Lamu Port ............................................................................................................. 132 Figure 40: Swahili Residence in Lamu .................................................................................. 133 Figure 41: Lamu Settlement................................................................................................... 134 Figure 42: Kuttichira or Thekkepuram with its subdivisions ................................................ 135 Figure 43: Muthiraparambu Tharavadu, Source : Author ..................................................... 136 Figure 44: Barahmi Veedu: Source: Author .......................................................................... 137 Figure 45: Drawings of Srangiyalakam Tharavadu with the family tree of the residents ,Source: Author ...................................................................................................................... 137 Figure 46: Wooden doors with heavy decorative carvings .................................................... 139

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CHAPTER 1: INTRODUCTION

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CHAPTER 1: INTRODUCTION

1.1 THESIS BRIEF

Arabs traded with the Malabar Coast from the earliest times. Their knowledge of the monsoons, and celestial observation gave them the advantage over the sea. The trade through the Indian Ocean not only brought many civilization in contact but also led to cultural exchanges, adaptations and influences. The thesis focuses on one such case where the trade relation of Arabs with Calicut (Kozhikode) the port town of Zamorins led to an interlinks between two cultures : Arab and Nairs of Kerala. This connection gave birth to a community known as Mappila Muslims or Koyas as they are known in Calicut and settled at the south west quarter of the town which is known as Kuttichira/ Thekepuram and still remains the oldest part of the city of Calicut. The combination of these cultures is visible on the physical forms of the settlement. The mosques and large residences of Kuttichira are repositories of knowledge and information and are unique in their form and high heritage value as they demonstrate the Arab- Hindu fusion. The unique architecture of Kuttichira is a rare expression of the Islamic culture brought by the Arab trading community built by the expertise of native traditional craftsmen. This is an imprint of Islamic culture which is different from that observed in the other Islamic cities in India. These buildings are proof of the valuable history of Calicut and stand as testimony to the communal harmony existed in Malabar. The muslim culture has been driven by the moppila muslims of Calicut known as ‘KOYAS’ who are converts to Islam by marriage of Arab traders with local Nair women. Their dwellings follow the Nair Tharavad style with Islamic feautures incorporated and following the matrilineal system of inheritance adopted from the Nair ancestors.

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But while tharavadus furnish Koyas with a measure of internal and external status, the cramped living conditions in houses which are often in disrepair and decay make tharavadu life unappealing for many. Amidst constant recent observations that the people living there might not even know how (or if) they are related to the people they live with, whoever has the financial resources, typically successful Gulf migrants, will build a new house and shift to a nuclear household. As a shortage of land and a high population density makes it practically impossible to build new houses in Thekkepuram, returnees from the Gulf have been following the established middle class in buying land from impoverished high-status Hindu landowners and relocating to high-prestige areas. The current trend of development is at an alarming rate which needs to be controlled to preserve the character of the place to and to prevent its irrecoverable loss. 1.2 AIM

To identify the significance and formulate guidelines for conservation of the Kuttichira, the Mappila quarter of Kozhikode. 1.3 OBJECTIVE

1. To understand the historic layering & identify the significance of Kozhikode as a sea port and development of Kuttichira 2. To identify and list the heritage components in the Kuttichira quarter. 3. To understand and study the community profile of the place through qualitative and anthropological approach. 4. To delineate the heritage zone of Kuttichira.

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5. To understand the Islamic influence in the settlement pattern and building form, layout and function of the aristocratic tharavads ( matriarchal system followed by the dominant muslim community ‘Koyas’ and its influence on built form). 6. To formulate guidelines for conservation and revitalization of the unique heritage of Kuttichira. 1.4 METHODOLOGY

The methodology followed are through various stages: Stage 1: Data Collection from Primary and Secondary Sources to understand the historic significance of the site , preparing preliminary base map. Stage 2: Field survey, documentation of heritage structures, community survey through interviews. Stage 3: Assimilation of the data acquired through field survey, mapping of heritage structures, updating base map. Stage 4: Analysis of the data to identify the key issues at regional , settlement and building level, key characteristics of the built fabric that needs to be retained and conserved. Stage 5: Formulate proposals at regional, settlement and building level that would act as a tool to protect the heritage fabric of Kuttichira from permanent damage. 1.5 SCOPE AND LIMITATIONS

The community survey and interview was done on the basis of convenient sampling and information assembled is based on the response from the people interviewed. . Built heritage survey was subjected to the permission granted by the owner of the structures, privacy of the occupants was also considered therefore limiting the areas available for photographic documentation and survey. Entry in mosques was restricted therefore documentation was relied on secondary sources. 8 Vaisali K AC- 634


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CONSERVATION OF KUTTICHIRA 2

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2.1 INTRODUCTION

Materials and forms and design marks the remarkable diversity in the architecture of Islam which can be defined as the structures erected by the followers of Prophet Mohammed between the seventh and the nineteenth century wherever the religion Islam flourished. However despite the diversity we can find the emergence of few factors that act as unifying principles of these structures. Islam penetrated into various continents either through conquest, through trade, or through missionaries. Since the nature of settling in different continents varied, the nature of the architecture established by the Muslims in each of these continents also varied. There were imposed settlements, conquered settlement ans those emerged from trade relations. 2.2 IMPOSED SETTLEMENTS :

After the demise of the prophet Muhammed in Medina in 632 AD. Elected Caliphs began the first great conquestsof Islam. By the 11th century AD they had already established themselves in North America, Spain, Persia, Afghanistan, Pakistan and India. The nature of these conquests was dominance over the existing, and therefore imposing of Islamic principles and ideology in the new lands. The symbolic core of the religion was maintained and very few non coherent ideas were allowed to change. The local adaptations in the architectural examples in this era are very minimal.

FIGURE 1: Mosque In Cordoba Spain

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2.3 CONQUERED SETTLEMENTS

During the 12th century there was a change seen in the attitude and national awareness was generated amongst the conquerors such that there was a need to create new identity for Islam in the land that they conquered which stood out as a style on its own. The Ottaman empire after the conquest of Constantinople, and Mughal India differed from all previos regimes in that each had developed a certain self consciousness. Here the constant core was retained in a different manner, while the peripheral changes and adaptations were high. When we analyse the example of Indo-Islamic architecture starting from 12th century the Hindu styles and ideology incorporated a in it is clearly evident. Mughal architecture as a manifestation of Islamic style worked primarily with the sources of design already available within India. In India Islamic Architecture took a unique direction where two distinct tradition continued to flourish side by side. There were great exchanges of ideas and forms between the two. In 1582 Akbar even proclaimed a new religion, Din Illahi which was a blend of many religions with considerable emphasis on sun worship. This resulted in architecture in India, that cannot be really called Islamic but was according to the interest of the patrons, originating from both Persian and Indian.

FIGURE 2: Fatepur Sikri By Emperor Akbar

2.4 SETTLEMENTS AS A RESULT OF TRADE RELATIONS

A third pattern which is applicable to our study area, was the Muslim seetlements that came in through trade or missionaries. In this case they settled in a peaceful manner. There was the need to adjust to find its place in the new society. The level of local adaptations is too high such that they almost camouflage with the local house types. Yet



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these structures maintained certain core symbolic and non symbolic aspects of their religion and therefore emerges a new house type. 2.4.1 MUSLIM SETTLEMENTS IN SOUTH INDIA

Muslim settlements in South India are an outcome of trade relations that the locals had with Arab traders. Examples are many such asMuslim settlements in Kayalpattanam, Madurai, Cochin and Kozhikode. The Muslim settlement in Kozhikode, Kuttichira will be discussed in detail in the thesis. The settlement takes shape with Islamic principles with strong local influence. This influence is evident in the architecture, culture and lifestyle. They develop a unique way of life which is a hybrid of two cultures. Since the Arabs and Persian follow different sects of Islam, south Indian muslims are diverse compared to the North Indian Muslims( Converted by Turks, Afghans and Persia1

1.

1

Mehrad Shokoohy: Muslim Architecture of South India, Sultanate of Malabar and

the traditions of maritime settlers on the Malabar and Coromandel coasts, London Routledge Curzon, 2003



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CONSERVATION OF KUTTICHIRA 3

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3.1 ORIGIN AND DEVELOPMENT OF MAPPILA MUSLIMS 3.1.1

INTRODUCTION

The history of any coastal area was always controlled by the sea.

The

region

of

Malabar which is so distinguished by its unique cultural identity rather than boundaries, is spread along the west coast , comprising predominantly the northern parts of the state Kerala, at the southern tip of India.

Sailing being the only mode of transportation between continents and the monsoon winds determining their course, the traders from district lands arrived at the ports of Malabar. The influx of Arabs to the spice rich regions its caste equations and the welcome extended to the visitors by t he rulers lead to the spread of Islam and the birth of the first Islamic community in the country as early as in the 7th century. They are the Mappilas. 70% of the Mappila Muslims are location on the erstwhile Malabar district. In 1956 the old Malabar district was divided into three small districts, Kozhikode, Kannur and Palghat. In 1969 a fourth district Malappuram was carved out of these three. Location: The Mappila population is spread on the west coast of Kerala from Cape Comorin in the south to Mangalore in the north. It is a community with a distinct culture evolved from intermarriages, conversions as well as their own inherited traditions. 3.1.2

INTRODUCTION OF ISLAM BY THE TRADING ARABS, AND THE REASONS FOR CONVERSION

It was the practice of the Arabs to settle down in nations where they were trading. They always tried to spread Islam wherever they settled. The Arabs who came to the Malabar coasts where mostly businessmen from Yemen and Hadramawt. In this way the Mappilas originated and began to spread through a process of peaceful interaction. There were certain factors which accelerated the spread of Islam in Kerala, especially the Northern coast. They were mainly: 14 Vaisali K AC- 634


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A. Intermarriage with the local Hindus, B. Patronage of nation rulers C. The prevailing caste rigidity in Hinduism. A. INTERMARRIAGE WITH THE LOCAL HINDUS The Arabs who came to the coasts had to stay for long periods for matters trade. Since they never traveled with their native wives, an arrangement called “Muta” marriage was introduced in Kerala. This custom has survived till date, “This old custom is of a temporary nature in which the contracting parties agree to live together in the house of the woman for a stipulated period of time and for which the man has to pay an amount mutually agreed upon called Mahr. In such an arrangement Arabs are free to leave the wife at the end of the stipulated period and move to the next port. This arrangement also suited the lower caste Hindus whose economical conditions were poor.Muta marriage resulted in large scale conversions, the offspring born out of this union Is called Mappila

B. PATRONAGE OF NATIVE RULERS. By the consent of the native rulers , the Arabs were allowed to build mosques in Calicut and Quilon and soon many other towns. The rulers of Calicut, Zamorins extended wholehearted welcome r the Arabs. Over and above the economic profits from Arab rtde, the Arabs also served in the Navy to defend against Portuguese. Anything to do with sea and Navy and fighting was considered unacceptable by the Higher caste Hindus. This aversion to the sea caused Navy to be the domain of the foreigners and low caste natives.



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C. THE CASTE RIGIDITY IN HINDUISM One of the strongest reasons for conversions was the then previling social system in Malabar. The practice of lower castes being treated as untouchables was worst in the north Malabar. The high caste maintained a distance from lower castes.The conversion of lower castes on muslims raised his social status and freed him from the humiliation subjected to him by the higher hindus. 3.2 CUSTOMS AND TRADITIONS OF MAPPILA MUSLIMS

Social customs of Mappilas are a mix of both Islamic and native components. While religious obligations are followed as a necessity, indegenious and traditional ceremonies are very conventional practice. The Mappilas aare very keen to follow tenets of Quran and teachings of Prophet, at the same time they drwn to following their indegenious customs. It is interesting to observe that most times the local and Islamic cultural paths do not contradict each other, but when they do one of them gains upper hand. For example, the dowry system is a native customs followed in Mappila weddings in contradiction to the tenents of Islam which insists on ‘Mahr’ the amount given to the bride by the groom to legitimatize the wedding. Mappila families retain Mahr as an essential and also follow dowry system as per their needs. Owing to this peculiar condition certain unique customs have resulted within the Mappila s in connection with marriage, birth and death. Some of them are neither part of the Islamic nor a part of the local character. For example the chain ‘Salkarams’( Lavish feasts) in connection with the marriage are neither Islamic nor local, but a very integral part of Mappila customs.2

22

Bhavana Fathim Hameed: Socio-cultural manifestation of Kuttichira Mappila Muslim houses”,Unpublished Thesis, CEPT 2001. 16 Vaisali K AC- 634


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CHAPTER 4: INTRODUCTION TO REGIONAL CONTECT: MALABAR AND CALICUT



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4.1 INTRODUCTION TO REGIONAL CONTEXT

CALICUT or KOZHIKODE was known as the most important port towns from 11th to 18th century under the reign of the powerful Hindu kings known as Zamorins.The town is well known for being for several centuries the focus in the struggle with the Portuguese, and throughout this period the Muslims remained close allies of the powerful Hindus Rajas Zamorins or Samudiri ( which means Sealord in Sanskrit)Calicut seems to have developed as a trading port only in the 12th and 13th centuries where the Arabs and the Chinese met to exchange the products of west with the east and vise versa. Despite of lack of geographical advantage and safe harbour , Calicut competed with other ports of the region through the low taxes imposed on the traffic of goods and just laws for safeguarding merchandise. 

Prosperity of Calicut can be attributed to many causes such as



It was the capital of an expanding empire.



It commanded the waterway that gave access to the pepper country



The Muhammadans preferred this to any other in the west coast to take their cargoes.

Calicut found a place in World History with the discovery of sea route to India in 1498 by the Portuguese navigator Vasco Da Gama. In1792 Calicut and other areas nearby possessed by British were organised into the Malabar District of Madras Presidency, and Calicut became the district capital.

FIGURE 3:Image Od Calicut From Georg Braun And Frans Hogenbergs Atlas Civitates Orbis Terranum, 1572



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4.2 GEOGRAPHY

Calicut is situated on the south western coast of India, some 500 kilometers north of the southern tip of the Indian peninsula (Cape Comorin or Kanyakumari) at approximately 11.25°N 75.77°E. Its elevation varies between 1 metre at the sea coast to 15 metres towards the east. The climate is moderate with the temperature ranging between 37°C and 19°C. The severity of the South West monsoon is felt between the months of June and August. The tides range between 83 centimetres and 160 centimetres. The height of the waves recorded is between 50 cms and 300 cms. The district is endowed with a coast line of 71 kms., stretching from Chaliyar to Azhiyoor.

FIGURE 4:LOCATION MAP OF KERALA

FIGURE 5:Location Of Kozhikode And Kuttichira Wrt Kerala



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4.2.1 ECOLOGY

The region belong to the low and mid lands in the typical classification of land in Kerala as low, mid and high lands. Lagoons and backwaters characterize the low land which receives drainage from the rivers. The lowland is often subjected to salinity intrusion. The coastal plains exhibit more or less flat, narrow terrain with landforms such as beach ridges, sandbars, backwater marshes, etc. Few kilometers from the sea to the east, the surface gathers into slopes and clustering hills with numerous valleys in between formed due to floods and sediment transport. Midlands is represented by hummocky rocky terrain with lateritised denudational hills and intervening valley fills (locally called as elas). The rivers in the region are Kallai, Korapuzha, Chaliyar and Panurpuzha. The Connolly Canal running across the heart of the city has a length of 11kms. ,links the inland waterways from Kasaragod in the north to Thiruvananthapuram in the south. The canal functions as a drain to reduce flood in the city during the rainy season and also as a navigation channel. The Costal area is about 1.2 m above sea level, whereas the eastern part of the city is at about 15 m above sea level. The city has a long seashore of 15 km. Small hills dot the city terrain in eastern and central portions.

The Soil conditions are very good for cultivation of spices and coconut especially.



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FIGURE 6: Regional Map Of Kozhikode Corporation With Topography

4.3 HISTORY OF KOZHIKODE / CALICUT 4.3.1 12TH- 1498( ZAMORIN ’S ERA)

t FIGURE 7: Kozhikode ( Left) And Kerala During 12th -1498 (Conjectural)



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Partition of Kerala following the abrupt end of Chera dynasty left the Eradis of Nediyirioou with landlocked areas given to them by Cheruman Perumal . They fought with tha Polathiris to conquer Polanad to obtain outlet to sea to conduct trade activities. Calicut was formed in 1102 AD as a port cityand planning by the Samodiris according to Vastu principles into four quarter. Flourished as a major sea port on Malabar coast trading with Arabs Chinese and people from India until the entry of Europeans in 1498. The structures built were religious buildings, temples mosques, residences which followed the local architecure in form with minor religious influences. Roofs were thatcked and timber , laterite were the major materials used for constructure due to its local availability. 4.3.2 1498-1792 ( ZAMORINS WITH EUROPEAN AND MYSORE KINGS RULE )

FIGURE 8:Kozhikode ( Left) And Kerala During 1498-1792 Ad (Conjectural)

Vasco Da Gama landed on Kappad beach in 1498 opening the sea route to India and pepper country for the Europeans.Portuguese interferred with the Arab trade and administration



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causing political instability. Portuguese were followed by Dutch (1663), French and British (1615). Mysore kings ruled the area from 1766-1792 causing many destructions to hindu temples and converting people forcefully to Islam. Tipu Sulthan ceaded Kozhikode to British. The Europeans built churches that reflected a hybrid of their architecture with the local. During the rule of the Mysore sultan many mosques where constructed and temples demolished.

4.3.3 1792- 1947 ( BRITISH RULE )

FIGURE 9kozhikode ( Left) And Kerala During 1792-1947 Ad (Conjectural)

Calicut was the headquarters of Malabar district of Madras Constituency. Canoly Cannal which became a major waterway transporation system was constructed under the command of Calicut collector H.V. Connolly along with many new roads such as St Fransic road,



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Beach Road and . Calicut Railway station established to improve trade and communication within the district. Many educational institutes where established such as schools and colleges which still function as the premier educational institutes in the region. Mappila Rebellion on 1921 was an uprising against the British and Hindu landlords by the mappilas marks a significant place in the history of Kozhikode and Malabar. During the British era, the local architecture of residences and public buildings was highly influenced by colonial features in windows, doors and spaces. Mangalore tiles replaced thatched roofs theis led to standardization of constructions using modern tools of mass production.

4.3.4 PRESENT DAY KOZHIKODE

FIGURE 10: Kozhikode ( Left) And Kerala At Present (Conjectural)



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After obtaining independence in 1947 from British rule Calicut joined the state of Kerala formed in 1951. Kozhikode district is bordered by the districts of Kannur to the north, Wayanad to the east, and Malappuram to the south. Today the district of Kozhikode consists of four talukas: Kozhikode, Vadakara, Koyilandy and Thamarassery. Contemporarty forms have replaced and modified vernacular architecture.Materials used for construction does not depend on local availability. Reinforced Concrete, Glass ,and Metals are the commonly used materials.

4.3 TRADE WITH ARABS AND OTHER COUNTRIES

Malabar had been famous as the principal source of spices and timber from time immemorial. This region – a narrow strip of mountainous land between the Arabian Sea and the Western Ghats, stretching from Konkan in the north to Cape Comorin in the southern tip of the peninsula – had been famous even from the time of the Byzantine geographer of the 6th Century, Cosmas Indicopleustus (literally, Cosmas who sailed to India). It was known as Male' among Arab navigators. Albiruni in the 11th Century was perhaps the first to call this coast Malabar. Other variants are Malibar, Manibar, Mulibar and Munibar. One of the earliest references to Calicut and its ruler (Al Samari) was by the Moroccan traveller Ibn Battutah who had visited Malabar between 1342 and 1347. He had been deputed by the Delhi Sultan Mohammed bin Tuglaq as an ambassador to China and had planned to embark on his trip from Calicut, ‘...one of the great ports. It is the destination of ships from China, Sumatra, Ceylon, the Maldives, Yemen and Persia, and in it gather merchants from every corner of the earth. Its anchorage’, continued Ibn Battutah, ‘is one of the largest in the world’. He did not fail to notice that there were 13 Chinese ships anchored as he landed



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A port in Calicut should have been in existence for at least a century for it to be such an important destination. In fact, we find several references in Chinese annals ( Chau Jhu-kua, Wang Dayuan etc.) of active trading with Malabar (Nan-pi) ports – Quilon (Ku-lin) is often mentioned and another port referred to in their writings as Ku-li is assumed to be Calicut. This perhaps indicates that China had been using Calicut as an entrepot much before the launch by the Ming Emperors of the Treasure Ships in the early 15th Century. The Zamorin had, thus, become Poonthurakkon (the lord of the harbour city) in full control of the city and port of Calicut as early as in the 13th Century. Calicut had all the trappings of a developed port, as noted by Ibn Battutah – it had a Shahbander (harbourmaster) like in all important medieval ports like Basra ( where Sindbad the Sailor was offered this position), Hormuz and Malacca, and it even boasted of Nakhuda Mithqal ‘the owner of great riches and of many vessels that ply his trade with India, China, Yemen and Persia’. The Arabs who had dominated the trade scene in Calicut were mostly Hadramis from Yemen or Omanis from Dhofar, Salalah. The Persian ambassador Abdur Razzaq from the court of the Timurid Emperor Shah Rukh who visited Calicut almost a hundred years after Ibn Battutah was equally impressed. But, unlike Hormuz which was a city within the sphere of Islam, Calicut ruled by an infidel still had perfect ‘security and justice’. Goods can be left on the streets without fear of thieves on account of the watchmen of the state (ameenan-i-diwan). Moreover, the custom duty of one fortieth of the sale price was even lower than that of Hormuz. All this despite the fact that Calicut was not a natural harbour and was not friendly to sailors The legendary 15th Century navigator, Ahmad Ibn Majid refers to the hostile shoals, reefs and foul ground on the Calicut roads. The bulk of traffic to Calicut was perhaps handled by the satellite ports of Chaliyam in the south and Panthalayini-Kollam in the north. Significantly, Varthema who visited Calicut around 1505 observes : ‘There is no port here



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(Calicut)’. We also have the evidence of both Abdur Razzaq and Varthema having boarded the return ship from Panthalayani-Kollam. Yet, the fame of Calicut spread throughout the maritime world due to the good governance that the Zamorin and his team was able to guarantee. The Arabs and the Chinese were the leading visitors and both liked the operational efficiency and the atmosphere of discipline. Arabs praised it as the City of Truth and Fei Xin from Zheng He’s fleet also sang its praise (’nobody takes the lost property of others on the streets...’). Commercial success brought in large revenues for the Zamorin who now became ambitious and wanted to expand the empire. ‘Impelled by considerations of enlightened self-interest the Arabs also helped the Zamorin with ships, horses and soldiers in his wars with the neighbouring chieftains’. The local Muslims or Mappilas had also joined hands and the Mappila naval contingent under the leadership of Kozhikkottu Koya played a crucial role in defeating the Raja of Valluvanad. The Chinese had left the shores of Calicut as part of their policy of insularity, leaving the Arabs in a position of monopoly over export of spices and import of the myriad requirements of the entire southern India, including the demand for Omani horses from the Vijayanagar Empire.



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CHAPTER 5: INTRODUCTION TO KUTTICHIRA



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CHAPTER 5: INTRODUCTION TO KUTTICHIRA- A MAPPILA QUARTER 5.1 INTRODUCTION TO THE SETTLEMENT OF KUTTICHIRA

In actuality Kuttichira is one part of the entire Muslim

quarter

known

as

Thekkepuram.

Thekkepuram is the area along the coast , abutted by the old big bazaar in the north, the river Kallai in the south and the railway lines in the east. It is divided into smaller areas such as Kuttichira, Parappil, Idiyangara, Kundugal ,Valliyangadi and Chemmanadu. But in local usage all of the Thekkepuram is referred to as Kuttichira and the

FIGURE 11: Kuttichira Settlement And Its Divisions

entire area distinguishes itself from the rest of the city by its unique cultural quality. The successors of the rich trading community settled in the area, and formed their territory with large residential units, mosques and commercial areas. The unique architecture of Kuttichira is a rare expression of the Islamic culture brought by the Arab trading community built by the expertise of native traditional craftsmen. This is an imprint of Islamic culture. These buildings are proof of the valuable history of Calicut and stand as testimony to the communal harmony existed in Malabar. The main centre of Kuttichira is marked by the Tank from which the settlement derives its name. The main artery of the area is the Hala bazaar street which cuts through the centre of Thekkepuram. Narrow winding streets join this main street at several points. These smaller streets are abutted by tall compound walls and gate houses of Tharavadus on both sides .



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FIGURE 12: Schematic Drawing Showing The Planning Of Kozhikode By Zamorins Dividing Into Four Koons, Source:P.P Mohammed Koya Parappil,"Kozhikotte Muslimgalude Charithram", Pg 50

Kuttichira has been a centre of attraction to those interested in the antiquities of the region such as Islamic culture, history, timber trade, traditional architecture and even the exclusive ethnic cuisine.. The muslim culture has been driven by the mappila muslims of Calicut known as ‘KOYAS’ who are converts to Islam by marriage of Arab traders with local Nair women.Their dwellings follow the Nair Tharavad style with Islamic feautures incorporated. 5.1.1 KUTTICHIRA POND

The value imparted to water tanks by the natives is shared by Kuttichira residents as well. Community spaces that are centered around features such as a pond are very common in the region of Calicut as well as Kerala. The tank is often the source of water for the community as is taken care of with the utmost respect considering it to be the lifeline of the neighbourhood.



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In Kuttichira, the streets are laid such that they converge at the focal point or the pond and the community space around it. The three main mosques of the area is situated at close proximity to the town, probably to have easy access to all. Moreover this tank was also used for ablutions by the Muslims who visited these mosques before praying in olden times. The space around the tank is the most lively zone of the neighbourhood, buzzing with activities throughout the day. Its here were the local folks come to spend their evenings chatting with theor friends. The local school as well as a residents society complex is located in the same premises. Currently the tank is owned by the Kozhikode Corporation and is not used by the locals owing to its pathetic condition and improper maintenance.

FIGURE 13:Kuttichira Pond

5.2 EVOLUTION OF THE SETTLEMENT



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FIGURE 14:Evolution Of Kuttichira

The earliest residences preferred the relatively higher areas of the site to avoid flooding. This is clearly justified by the eastern boundary of the settlement which was the low lying marshy forest. The western boundary marked by the Arabian Sea was the main source of livelihood for the people of the settlement.. For the same reason, the godowns of Arab and Chinese traders used for storage of spices and other commodities to be taken to foreign lands ans also used as their rest place were located along the sea. With the invasion of Mysore kings, the settlement saw rapid increase in occupants with conversion of lower caste Hindus and building of many mosques such as Idiyangara, Sheikh palli, Barami palli.The Kuttichira Pond was also enlarged to its current form under the order of Tipu Sulthan..



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FIGURE 15:Evolution Of Kuttichira

During the British rule the wholesale trade stated booming which led to the inflow of Gujrati merchants which families to settle on the northwest part of Kuttichira with close proximity to the wholesale market(Valliyangadi). New Roads such as Beach road and St Francis road constructed bordering the settlement . Marshy area was replaced by railway station which connected the city of Kozhikode to other parts of the country and region.

5.3 DESIGN PRINCIPLES USED IN ISLAMIC AND REGIONAL ARCHITECTURE & PLANNING WITH ITS ADAPTATION IN KUTTICHIRA 5.3.1 SETTLEMENT LEVEL

number of factors play decisive roles in shaping a muslim settlement besides influence of local topography, morphological features of pre- existing towns. These reflect the generela sociocultural and economic structures of the newly created society which involves the following: 33 Vaisali K AC- 634

CONSERVATION OF KUTTICHIRA 

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Natural Laws:

General – This is an important aspect which helps the building and settlement adapt to natural circumstances expressed though weather conditions and topography. These are expressed by adopting concepts of courtyard, narrow covered streets and gardens which help cope with the climatic conditions. In Kuttichira - Located in Kerala which has a tropical humid climate. Climate has been the most influential factor in the evolution on the traditional architecture of the region which respond to its warm humid environment to provide comfortable conditions to live. 

Individual structures were laid out over a large area with free space between them,

thus permitting uninterrupted flow of air. 

Construction of buildings on the slope sites helps create a high wind velocity through

them due to tendency of wind to move uphill. 

Green vegetation around buildings cooled the air and tall coconut trees shaded

building from glare. 

The central courtyard provided light and ventilation to the interior rooms lowers the

interior temperature by sucking hot air out of the room. 

As rainfall is high and the area is low lying the plinth is raised to protect from

dampness. 

Buildings are elongated and oriented at an angle of 45 deg to the dominant directions

of south west and north east in order to provide better air movement. 

Streets are narrow lined by tall compound walls which provide shade to pedestrians.



Religious and Cultural beliefs:

General- The religious beliefs and practices formed the centre of cultural life for the muslims and hence the give centralized position to mosques in spatial and institutional hierarchies. The cultural beliefs separating public and private lives regulated the spatial order between



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uses and areas. Therefore these cities have narrow lanes and culdesacs separating private and public domains, while landuse emphasized the separation of male and female users. Economic activity that involved exchange and public presence was separated from residential use and concentrated in public areas and in main streets. In Kuttichira- Chiras or pond forms the focal point of the settlement with the three major mosques situated next to it along an axis. The axis which connects the mosques to the pond acts as the public realm with markets. The road divides into narrow lanes which leads to the private zones of the residences. The two congregational mosques and the pond is the public zone and the residences form the private zones. 

Design Principles stemmed from Sharia law General: Muslim cities abide by the Sharia law in terms of physical and social relations and

between neighbours and social groups. The privacy principle was made into a law which sets the height of the wall above the height of a camel rider( Arab context).

In Kuttichira: Compound walls of residences are built to a height of 2-2.8 metres for privacy concerns and to restrict visual connectivity. 

Morphological elements or components.:

The common features seen in Muslim settlements are  The main Mosques:- Jama Masjid and Mishkal Mosque  Souqs or market – Halwa Street and Valliyangadi  Residential Quarters:- Tharavadus  Street Networks: Connecting private zones to public zones.  Exterior:- Cemetary located outside the settlement called Karaparambu Kabharistan.

5.3.2 BUILDING LEVEL



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Every society has its representation of a universal religion such as Islam, Christianity, Hinduism or Buddhism and the members of the society behave according to these “rules of conduct” derived from the respective scriptures. There are many aspects in of the house where religion becomes the deciding factor. For example the tradition of aligning doors in a straight line from the entrance up to the rear part of the house according to the Nair houses and many other ancestral houses in Kerala was supposedly for the easy exit of any evil spirits that enter the house. Restrictions on outsiders entering the sacred zone, mensurating women having separate areas in the house, placement of drinking water source or wells, place of worship with the house, distance from the street and other factors are guided often by the cultural beliefs of the dweller. This also affects the alignment and placements of functions in a plan. Religion acts as an anchor for a man to base himself to a set of values , beliefs and morals which also becomes his identity in the society. Their dwelling reflects this identity. 

Typical Arab Houses:

The Islamic way of life strictly defined the particular roles of man and woman in relation to the physical environment. While the public areas in a house are the domain of men, the private and family areas are the domain of women. The privacy of the family was also an essential element which affected the shape and the plan form of all traditional Muslim houses, to be clearly defined as public, semi-public and private spaces. The cultural and religious emphasis on visual privacy in Islamic communities has also tended to produce an inward-looking plan with plain external walls to discourage strangers from looking inside. Climate also played an important role as a moderating factor and complemented the cultural and religious need for privacy. The houses of the hot arid zones such as Egypt, Iraq and India, are introverted, where family-life looked. The key elements in Arab houses are:



The Majaz (Entrance) –



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In Arab houses there were two entrances; the majaz (the main entrance of a house), which usually opens onto a courtyard and the doorway, which is the main external feature at ground floor level. The majaz was designed to open into a blank wall to obstruct views into the inside from outside in order to preserve the privacy of the family. In traditional Arab houses, the real entrance to the house is the one which opens onto the main courtyard. In the Arab cosmology the four walls of the courtyard indicate the four columns carrying the dome of the sky and the courtyard symbolizes their private piece of sky. However, they preferred to have the main entrance open into this clean and holy space, which is on the scale of the house, rather than into the public street, which is on the scale of the city.



The Courtyard, - The courtyard is the most essential element, which represented the core of

all Islamic-Arab houses. The concept of the courtyard is commonly used in traditional architecture, Muslims adopted the concept of the courtyard because it suited their religious and social needs, especially the degree of privacy needed. The arrangements of the courtyard also provided a satisfactory solution to their specific environmental problems. The size of the courtyard varies, as does the number, according to the available space and resources. The courtyard was employed in most Arab houses, not only to achieve privacy, which is a necessity in Arab society, but also to enhance the thermal comfort inside a house. The courtyard is an effective device to generate air movement by convection. In hot dry zones the air of the courtyard, which was heated by the sun during the day, rises and is replaced by the cooled night air coming from above. The accumulated cool air in the courtyard seeps into and cools the surrounding rooms. During the day, the courtyard is shaded by its four walls and this helps its air to heat slowly and remain cool until late in the day.



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FIGURE 16: Typical Arab House (Egypt)



The Combination Of The Qa‘Ah And The Malqaf,- In the early Arab houses the courtyard

also represented an intermediary space between the entrance and the guest area. Meeting casual male visitors, who are not relatives, always took place in the takhtabash, a room with a side open to the courtyard. On the other hand, important male visitors would enter indirectly from the courtyard to another large reception hall with a lofty central space, which was flanked by two spaces at a slightly higher level. 

The Takhtabush,- In the vernacular architecture of the Arab house the concept of the

courtyard has also been developed to ensure a steady flow of air by convection by including the takhtabush, a type of loggia. It is a covered outdoor sitting area, located between two courtyards; one is an unshaded, large paved-courtyard and the other is planted. 

The Mashrabiyyah- The mashrabiyyah is another important device which was used to cover

openings as well as to achieve thermal comfort and privacy in a house. Its name is originally derived from the Arabic word „drink‟ and referred to „a drinking place‟. This was a cantilevered space covered with a lattice opening, where water jars were placed to be cooled by the evaporation effect as air moved through the opening. The form and function of the mashrabiyyah has changed to become a



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wooden lattice screen. It is composed of small wooden circular balusters, arranged at specific regular intervals, in a decorative and intricate geometric pattern

 Typical Nair house ( Tharavadu) These homesteads were complexes, bounded by a compound wall, approached through a formal entry gates. Within the compound were the components of the complex namely a house, guest house, granary, temple shrines, pond, well, storehouse and catt;eshed.  Padippura/ Gateway: it is constructed in the centre of each side wall deflected to the left defining the building as always to the right of the person.  Compound wall  Kulam( pond)/ Kinar(well) –Separate water sources for drinking, bathing irrigation are suggested. Wells are located attached to the kitchen. Ponds are square or rectangular in shape located in North, East or West orientations.  Adukala( Kitchen)- Located in North east corner generally, may or may not be detached from the house, depending on construction.  Kalapura( Yard house)  Uralpura( Threshing house)  Thozhuthu ( Cattleshed)  Kavu( Shrines) The ancillary structures of the homestead were of simple construction technology and the status of the household was projected by the variety of ancillary structures, the house itself symbolised the social standing and was a variant of the Nalakettu form, depending on the economic status.



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Nairs have a joint family system with a Nalukettu house. The ‘Nalukettu ‘ is the quandrangle form four block house, it has a ‘Nadukkalam’ or a central courtyard open to sky. The Nalukettu s based ofn vastu purusha mandala which forms the basic principle of every building following the Hindu Architecture. The four sides around the court have hipped roofs which slopes down to the central courtyard. The centre of the house, courtyard and the doors should be in line. The mouth, at the north east corner is where the kitchen is placed. The right arm of the vastu man, is where the visitors are received. The left arm is where the women are kept in seclusion during their mensuration period. The genitals of the vastu man is where the main bedroom of the house is placed. Vastu shastra also determines the opening position and the axis of the house. Bedroom: The Nair follows the matrilineal system. Each Nair woman has to have her own room. The organization f spaces in the tharavadu strictly respects the private and public zones such that the visiting husbands don’t come into contact with other women in the house. The didng room has to be near the kitchen, and also has to have a direct access to the outside, for the males to come in for meals. Being a joint family house, the form has to accommodate needs due to expansion.

5.4 KUTTICHIRA THARAVADUS- INTERLINKAGE OF TWO CULTURES:

The Mappilas house was called a tharavadus or joint family house, a terminology adopted from the Nairs. In Kuttichira these houses are two storeys due to the greater carrying capacity of laterite soil of Malabar region and to accommodate the expansion of the joint family. Some of the key features and components of a typical Mappila Tharavadu has been explained below: 40 Vaisali K AC- 634


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5.4.1 PADIPPURA:

The Padippura is the gate house placed at the entrance of the compound. This feature is borrowed from the Nair Namboothiri houses and became an integral part of the gate in this region.

FIGURE 17:Padippura

However with the introduction of cars, many tharavadus had to remove this feature and replace it with contemporary gates to let in the cars to their compounds. In case where there was enough space for an extra gate, padippura is left sealed or maintained. On crossing the Padippura one enters the ‘muttam’ or frontage which is an important element in every malayi house and also to the Mappilas as well. 5.4.2 KOLAI / VERANDAH

All Mappila houses have a grand front verandah, Kolai at the entrance of the house. This verandah stretches through the front elevation with an odd bay of columns. Usually strangers to the house can only enter until this verandah. Only relatives r other dignitaries can enter beyond this point. In some cases there is a second verandah, following the Kolai which is placed at a higher plinth. The grandeur of this space shows the prosperity of the family owning the house. 5.4.3 KOTTIL

From the verandah one enters the Kottil where two raised platforms can be seen which is the hallmark of the section of the house. This space is usually elaborately decorated in order to welcome and house FIGURE 18: Kottil



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the chief guests of the family. The platforms are called Thinna and has multipurpose fuctions such as, seating, dining and for prayers. In today’s era this space is rarely used by guests and often converted to rooms to accommodate family members. The windows of kottil are unique in design with a large spanning wooden shutter used as seating or sleeping space for guests. 5.4.4 HALL:

We enter the Hall or Mukam which ids the heart of the house. This central part is where family gatherings and common activities take place. In some cases we can observe that the plinth of this space is slightly higher than the kottil. The court formed by the roof structure is within this hall. All rooms ( ara) of the house can be accessed from this hall. 5.4.5 COURT:

The court is commonly called as the naalakayi, terminology derived from the word naalukettu found in Nair houses. This small court is more a structural feature of the roof than a courtyard. It functions as a light-well as well as a rainwater harvesting unit which directs water to the well. 5.4.6 INNER HALL:

This hall is the womens domain which in most cases is as huge as the main hall, but in some cases it is a small room. Women guest are entertained in this part of the house. This hall is connected to the room of the eldest woman in the family. 5.4.7 GUEST OR OFFICE ROOM:

This room is placed at the entrance of the house. It is accessed from the verandah, and is often disconnected from the rest of the house. This room is used to entertain the male



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guests and maintain the privacy levels of the house. The functions corresponds to the ‘Majlis’ found in Arabic Houses. 5.4.8 KITCHEN:

The kitchen or Adukala is accessed from the inner hall. In most tharavadus there are additional kitchens besides the main kitchen. Owing to the joint family sytem, many nuclear kitchens are constructed at different wings of the houses for convenience. There are also an outdoor kitchen used in large houses for large scale cooking for functions and occasions. 5.4.9 UPPER STOREY

The first floor of the house is exclusively for the bedrooms. The also have attic space known as kalavaras for valuable items.

5.5 KUTTICHIRA MOSQUES:

There are three main mosques in this region, two congregational mosques Jami Masjid and Mishkal palli, and one small mosque named Munchundi palli which is probably the earliest of the three. These moques lie on the same axis lining the Kuttichira tank for easy accessibility of public.

FIGURE 19: Oldest Mosques In Kuttichira

The Jami mosque was restored in 1480 and the Mishkal palli was burnt down by the Portuguese

in 1510 and reconstructed in 15 79. These three mosques are the best

examples that display blend of both Islamic and regional features. Some of the main 43 Vaisali K AC- 634


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features of these mosques are discussed below to demonstrate what aspects of the mosques are influenced by region and what aspects are constants maintained from Islamic tradition.

FIGURE 20:Plans Of Mishkal Mosque, Jama Masjid(Centre) And Munchundi Moqsue ( Right)

Columns: These columns are closely associated with columns of old mosques of south India and derives its form fro the wooden columns found in many south Indian temples. The local artisans who built the mosque associated the form as a symbolic representation of a column in a divine space. Hence this form has no links to the Arab traditions and is an adaptation of the regional form. Roof Construction: The construction of the roof is also an adaptation from the region. Similar construction methods can be found in other early roof structures elsewhere in the region, which indicates the fact that this method was well established in Malabar. The roof structure form has no links to the Arab traditions and is an adaptation of the regional form. Arches: In the case of Mishkal mosque, all the wooden upper structure and columns were reconstructed after the Portuguese burnt down in 1510. But the stone walls and the arches are part of the original structure. Arches have always been an essential part of Islamic monuture is a constant ments as they were non existent in the region during that time.



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Therefore this feature is a constant maintained by the Mappilas from the Islamic building tradition.

FIGURE 21:Section Of Mishkal Mosque

Abulation tank: Most mosques in Kerala have an ablution pool which was placed outside the mosque until the 17th century. The tradition of washing before prayers is a cultural and religious tradition that the Mappilas shared with the Hindu locals. Mihrab, Minbar: The mihrab and the minbar, are continuation of an Islamic tradition. The motif features are neither from the middle east, local or other parts of India, but similar motifs are found in 15th century tomb stones in Malaysia, indicating that the architectural features of the Muslim communities were more widespread.

5.6 KUTTICHIRA GUJRATI SETTLEMENT 5.6.1 INTRODUCTION

The alliance of Gujarati traders with the Zamorin of Calicut originated in the 6th – 7th century. With a posing threat from the great invader Mohammed Ghazni,and with the Zamorin’s welcoming nature, the opportunistic Gujarati traders gradually made a permanent settlement in Calicut. 45 Vaisali K AC- 634


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The settlement grew around the already existing Arab Bazaars and Dutch markets, 50 – 100m from the sea.With time, more and more opportunists came down and settled in Gujarati street. In 1800s, several ambitious entrepreneurs migrated to Calicut, and brought along with them labourers for assistance. A little taste of success and arrival of money, urged the now rich merchants to bring their very big families to Calicut. Over time, they built a temple and modest houses for their labourers, within the temple complex. The Gujarati businessmen lived in Pandikasalas which are typical warehouse – cum- office – cum residential buildings, having its own form of architecture, social relations and culture.

5.6.2 FUNCTIONING OF THE PORT IN RELATION TO THE GUJRATI SETTLEMENT3

Merchants of Gujarati Street purchased spices like pepper, cardamom, dried ginger, turmeric, coriander seeds, etc. from wholesale shops in Valiyangadi (a broad, long, straight and very crowded commercial hub of Calicut). The goods were brought from Valiyangadi to Gujarati Street via a short street in hand pulled trolleys. Goods were unloaded at various Pandikasalas along the street, tallied at the front office and stored in godowns. Step-wise processing of goods would take place – unpacking, winnowing, sieving, drying and packing. Packed gunny bags are stored in another section of godowns. This is how the ground floor of a typical Pandikasala worked. Gunny bags were taken to the port warehouses. Upon the arrival of ships, goods were carried in hand pulled trolleys on the bridge with rails - the South Pier. Small vessels ranepicked nets loaded with Gunny bags and delivered it at the ships anchored a few kilometres inside the sea.

5.6.3 PRESENT CONDITION

After the closing of port, several Gujarati merchants switched to other businesses. The godown spaces that were built for a large requirement have now become obsolete spaces. A 3

Trisha Parekh, “The Study of a Hundred year old Gujrati settlement in Calicut” Unpublishe paper, Manipal University, 2012 46 Vaisali K AC- 634


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small portion of these godowns are used by owners for their business and larger portions are rented out at cheap rates. Gujarati Street has a group of houses and a temple situated alongside a central street. Various commercial activities also take place here. The houses in Gujarati Street can be categorized into 6 main typologies as shown in Table.14

TYPE 1 2 3 4 5

OWNERSHIP Owned and used by Gujratis

SPACES SIZE Residence, office, Plots >100m2 godown Owned by temple rented to Residence only Houses <100 m2 Gujratis Owned by temple rented to Residence only Houses>100m3 Gujratis Owned by non Gujrati Residence + Plots >100m2 rented to Gujrati godowns Owned by Gujrati, rented to Residence only Plots >100m2 Gujrati Sold to outsider Multi-story Plots >100m2 apartment

FIGURE 22: Sections Across A Typical Streetin Gujrati Settlement

4

Trisha Parekh, “The Study of a Hundred year old Gujrati settlement in Calicut” Unpublishe paper, Manipal University, 2012 47 Vaisali K AC- 634


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Haveli is the 105 year old temple with a main sanctum,administration office, priest quarters, a cattle shed and a group of houses for labourers and men who look after the temple and cows. The Haveli also has large barren lands. The main shrine is a typical Chaturasala, a structure with a courtyard. The first floor of the building looks into the courtyard which has now been covered. The entry side of the ain shrine has a long covered veranda for the disciples to wait before opening of darshan.

FIGURE 23:Main Shrine In Gujrati Settlement

5.7 HALWA BAZAAR, BEACH ROAD AND GODOWNS

The halwa street acts as the central spine of the settlement and is abutted by two storied shops on two sides , which had mixed uses and functioned as shop houses in the past. Currently the first floors are kept unused in dilapidated condition and poorly maintained. The street gets its name from the various halwas shops and godowns that existed which are replaced by other commercial shops today. The Beach road runs from the South beach area near Kuttichira to the north and was constructed by the British and is lined with Colonial godowns owned by the Mappila and Gujrati merchants. Many low income houses of workers fishermen community line the southern edge of the beach. These houses violate the CRZ regulations and are illegal encroachments 48 Vaisali K AC- 634


. FIGURE 24: Halwa Bazaar Of Kuttichira

FIGURE 25:Along The Beach Road In Kuttichira


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CHAPTER 6: ANALYSIS OF SETTLEMENT



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6.CHAPTER 6: ANALYSIS OF SETTLEMENT 6.1 ANALYSIS AT SETTLEMENT LEVEL 6.1.1 AGE VALUE ANALYSIS

The above map shows the distribution of the heritage components in the settlement marked according to their age.  Observations-Majority of the Heritage structures present today in the settlement was constructed during the Colonial rule of British. Therefore we can find colonial features in these structures. Approximate construction dates were conjectured by the information provides by the 51 Vaisali K AC- 634


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residents and owners of the structures, obtained from the date of the roof tiles or through memory.  Conclusions- There exists structures as old as 300 years present in the settlement which adds onto the age value oKuttichira. 6.1.2 GRADING OF HERITAGE STRUCTURES

The above map displays the heritage structures categorized into three grade on the basis of architectural value, age and historic significance.



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GRADE I Structures include the three major mosques of the are Mishkal Mosque, Jama Masjid and Munchundi palli due to its historic significance and unique architectural style which is representative of the communal harmony that existed in 14th century. GRADE II structures include the Tharavadus which is unique for the timber craftsmanship and the evolution of new typology from the mixing of two architectural ideologies. GRADE III structures include renovated mosques, Godowns and Gujrati settlement. The analysis shows that majority of the historic structures fall under the category of GRADE II which emphasizes the importance and value of Kuttichira



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6.1.3 ROOF STRUCTURE ANALYSIS

This analysis map shows the roof structure of the built components in the settlement to understand the architectural character predominant in the settlement. About 80% of the structures have sloped roof that suits the climatic purpose as well as the streetscape.



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New extensions to tharavadus tend to be constructed in flat concrete roof to reduce expenses and easy maintenance. The recent constructions have flat roofs or a mixed form combining flat roofs with flat roof.

6.1.4 LANDUSE ANALYSIS



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This map analyses the current trend of built up landuse in the settlement and helps compare it to the historic landuse.  Observations-The character of the settlement is residential. Commercial activity is along the Halwa Bazaar and St Francis road Godowns lining the beach road are abandoned or not in use. Historic mixed used buildings along the Halwa street currently functions as commercial with first floor left unused and abandoned, dilapidated.New structures replacing the old ones that are demolished. Heritage structures are also renovated to look like contemporary buildings. Heritage buildings abutting the main roads are under the threat of road widening and vibration and pollution caused by traffic movement.  Conclusion- New be laws need to be put into effect immediately to safeguard the architectural character of the settlement and prevent it from transforming into a urbanized zone. Development plans initiated by the Kozhikode Corporation should be sensitive to the heritage of the settlement. 6.2 BUILDING LEVEL- THARAVADU

6.2.1

ANALYSIS OF SPACES OF THARAVADU

Srangilakam tharavadu was taken as casestudy to analyse the various aspects that determine its special quality and uniqueness.



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FIGURE 26:Representation Of Domain Distinction(Left And Privacy Level In Srangintakam Tharavadu

The first diagram represents the male female domains in the tharavadu which hows that female members of the family are restricted to the rear portions of the house to keep their privacy. The front areas are male domains for male members of the family and guest visiting the families. The second diagram represents the various private and public spaces within the tharavadu. The central court and the kitchens are the public spaces acting as meeting space for the entire family members. Bedrooms are the most private area which is accessed only by the family that occupies it as it is their personal space. However these spaces have different levels of privacy at different times of the day. The study of the varying privacy levels in a day in the tharavadu is shown below.



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FIGURE 27: The Variation Of Privacy Level Within The House At Different Times Of The Day

FIGURE 28: Stages Of Mappila Tharavadu Growth; Family Tree Of Srankilagakam Tharavadu

Since the tharavadu holds a joint family it grows in size to accommodate the growing family. From the study it has been observed that Mappila tharavadu in Kuttichira follows an organic pattern of growth. The diagram shows the evolution of the tharavadu under study. 6.2.2. ISLAMIC AND LOCAL INFLUNCES IN PLANNING OF THE RESIDENCE

 Placement of Structure on the Plot



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The placement of Mappila houses follow the same central location which is a trend seen in Nair tharavadus. This can be attributed to the climate conditions which is humid during major part of the year. Such and arrangement facilitates airflow and cross ventilation.  Alignment of Openings The alignment in Nair Houses is straight, to support the myth of the easy entry and exit of evil eye. However in the case of Mappila houses the alignment is deviated from the straight line as seen in Arab houses for the purpose of privacy for women folks.

 Growth Pattren As discussed earlier and shown in the diagram below Nair tharavadu grows in a symmetrical manner to accommodate the growing joint family which is not the case with Mappila houses that grow and develop in an organic manner.



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6.2.3. EVOLUTION OF ARCHITECTURAL ELEMENTS DUE TO COLONIAL INFLUENCE

Many of the characteristic elements of Mappila Tharavadu have gone through changes during the colonial period with strong European influences. Arched windows with stained glass was a common feautues seen in the Mappila houses built during the British rule replacing the simple rectangular timber frame.

Columns which had simple timber capitol adopted Corinthian style in the colonial period. However the intricacy of timber work on the main entrance door frame reduced over the years. Compared to the typical temple designs that is seen in tharavadus 300-400 years old, newer houses have very little timber work and is mostly plain.



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FIGURE 29:Evolution Of Door Frame Timber Works Over The Years( Right To Left)



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CHAPTER 7: RECOMMENDATIONS AND PROPOSALS



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7. RECOMMENDATIONS AND PROPOSALS 7.1 RECOMMENDATIONS 7.1.1 REGIONAL LEVEL

 Issues

Heritage zones such as Tali temple precinc , Mananchira and Kuttichira precinct not recognized as areas to be conserved and protected by the Government.



Listing and documentation of heritage properties both private and public not carried out.



Water systems that are of key importance to the city and has historic value such as Kallai river, Beypore river, Canolly canal are getting polluted.



Degradation of wetland and mangroves in the name of development, which holds the soil tight and prevents soil erosion.

 Impact 

Demolition of heritage properties and sites to achieve more FAR by building multi storey buildings, eg: demolition of the Huzur Kachery for the new LIC building.



Pollution and degradation of water systems and mangroves causing loose soil, severe flooding during monsoons, and inadequate groundwater recharge.

 Recommendations 

Detailed listing and documentation of the heritage sites and precincts by developing a data base for future developments.



Heritage guidelines shall be framed for the Heritage zones of Kuttichira, Tali temple, Valliyangadi and Mananchira.


CONSERVATION OF KUTTICHIRA 

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Overall management framework needs to be designed & implemented it releases the urban pressure on these heritage areas.



Protection and conservation of the wetlands and mangrove swapms in the urban areas to prevent degradation and environmental hazards.



Protection and conservation of the wetlands and mangrove swapms in the urban areas to prevent degradation and environmental hazards.

7.1.2 SETTLEMENT LEVEL

 Issues 

Buildings which historically had mixed use have changed to only commercial use with first floor left abandoned.



Plot divisions changing the original character of the settlement.



New multi storied structures within the settlement breaking the visual integrity, which was historically planned in a way keep all the structures shorter than the Four storied Mishkal Mosque.



Widening of Beach Road and Francis Road which lining the settlement posing threat to the heritage properties abutting it.

 Impact 

Division of spaces leading to reduction in open spaces and therefore disrupting the system of the settlement.



The construction of tall building with in the settlement the visual integrity is destroyed.

 Recommendations 

Design and building guidelines and regulations to be framed and imposed on the heritage precinct to maintain the character of the settlement.



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Restrictions and control on motorized traffic by limiting them to only main roads. Pedestrianisation of the streets should be encouraged.



Road widening schemes should consider the heritage properties at stake and should compensate for the alteration of plot sizes by funding renovation of these structures. Revitalization of Halwa Bazaar through restoration, and giving compatible use to upper floor which is currently not in use.

7.1.3 BUILDING LEVEL

 Issues  Inadequate and inappropriate renovation of heritage mosques. 

Overcrowding of Tharavadus leading to poor quality of life to the residents. In few cases these residences are abandoned and poorly maintained leaving it in a dilapidated condition.



Improper maintenance by non professionals damaging the intricate timberworks. Natural damages such as rots, decaying, termite attacks destroying the timber elements of the building.



New structures built as an extension to the heritage property do not follow the same architectural vocabulary.



Key elements that define the uniqueness of the residences are being removed to accommodate the growing family or to incorporate contemporary element.

 Impact  The character of the historic buildings and its historic, aesthetic and cultural values are diminishing due to inappropriate renovation. 

Structural damages are ignored by the residents or repaired inappropriately causing hazardous living conditions for them.



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Abandoned structures are ignored and occupied by stray animals.

 Recommendations  Adaptive reuse proposal for the abandoned structures which are privately owned through public private partnership. 

Architectural guidelines to control the extensions and alterations on historic buildings.



Publishing a manual for the owners of heritage properties which details out steps to be taken for repair and maintenance works of timber elements, architectural vocabulary to be followed and emergency structural repairs to be carried out.

7.2 PROPOSAL- BUILDING GUIDELINES FOR RESIDENCES OF KUTTICHIRA

7.2.1 NEED FOR DESIGN GUIDELINES FOR RESIDENCES IN KUTTICHIRA

Residential building forms in Kuttichira are significant in terms of their size, roof form, architectural style, and historic context. New residences and additions must be carefully sited and designed so as not to overwhelm or obscure the form and proportions of the historic structure and to maintain the integrity of the surrounding block context.



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FIGURE 30:New And Upcoming Buildings In Kuttichira

7.2.2 BUILDING PLACEMENT AND ORIENTATION



Buildings should be oriented on the North South East West direction with one face parallel to the shoreline of the sea.



The building must be placed centrally with minimum setbacks as prescribed in Kerala Building Code.

7.2.3 BUILDING MASS AND SCALE



Height of the building should not exceed 9 meters.



Design new construction so that its height and overall scale are consistent with nearby historic buildings.



No building shall be taller than Mishkal Mosque.

7.2.4 FAÇADE TREATMENT



All exposed buidling facade shall be architecturally treated to create a unified building exterior.



Building facades shall incorporate architectural design details or features that recognises the heritage character of the area. 67 Vaisali K AC- 634


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All minor mechanical equipments on a roof of any building shall be concealed by screening in a manner compatible with the architectural character of the building or by incorporating it into the design within the roof.

7.2.5 ELEMENTS

 Windows The following designs are most appropriate for the residences.

 Roofs  Mangalore tiles, Pitch -30 deg 

Solar panels could be incorporated on the south facing slope

 Materials and Texture  Use materials that complement the type, color and texture of materials traditionally found in Kuttichira. 

Contemporary materials not traditionally used such as metals, bricks etc can be used in new construction as long as they are visually similar in dimension, finish and texture to the traditional material.



Paints used on the exterior must be white, off white or cream pale shades

7.2.6 BUILDING DESIGN



Incorporating typical elements of Tharavadu such as five or seven bayed verandas.



Introduction of Naalukai element which was traditionally used for water harvesting purposes.



New buildings can have balconies as long as they are not visible in the front elevation of the building.



Entrance gate should mimic the form of the traditional Padipura.



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7.2.7 MAINTENANCE

 Material Timber  Regular Inspections- Annual or Semiannual. cleaning of surfaces regularly with cleansers and water. 

Avoid abrasive cleaning, removal of peeling , flaking or failing paint using gentlest methods.



Repainting and Repair wherever necessary.



Replacement of elements should match the dimension , material, profile and finish when beyond repair.

 Material: Laterite Masonry  Avoid painting surfaces which are historically unpainted unless severly deteriorated and consolidation or other ethods cannot be applied. 

Repointing - By removal of deteriorated mortar which need to be done carefully with minimum damage to the fabric.



Patching damaged masonry surfaces or replacing it with same material. Utilize similar materials that are compatible with the original in terms of composition, texture colour.

 Architectural Element: Roof  Regular maintenance and cleaning. 

Roof replacement - considered only if more than 20% of the roof area is damaged or if 20-230% of the roof tiles are damaged or missing.



Preserve the original shape, line, pitch and overhang of historic roofs when replacement is necessary.

 Architectural Element: Openings 69 Vaisali K AC- 634


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Preserve existing historic windows and doors by avoiding enlarging or diminishing to fit new air conditioning units.



In windows when glass is broken, the colour and clarity of replacement glass should match the original historic glass.



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CHAPTER 8: COMMUNITY SURVEY



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8. COMMUNITY SURVEY AND SITE VISIT DETAILS The site visit was conducted over the span of two weeks. The task set on the first day of the visit was to do a reconnaissance around the settlement. Library of National Institute of Technology was visited to look at the academic works conducted by the department of Architecture of the institute. Interaction with Dr A.K Kasthurba Assistant Professor , NITC also gave an overview of the settlement and important contacts of local residents who could assist and provide necessary help for the survey. On the second day the area of concentration was the Mishkal mosque and it premises. Photographic documentation and sketch plans where prepared for three residences or tharavadus. PMK Koya , retired librarian and a keen enthusiast on the history of Kuttichira gave details of the popular myths associated with the settlement. The surveyed structures where mapped on an enlarged google earth image. Ladies were not allowed to enter the mosques during non visiting hours therefore for the documentation of the Mishkal, Jami and Munchudi mosque, had to rely on books or prior works conducted. The following days were focussed at covering maximum number of tharavadus. In some of the tharavadu access was restricted to only ground floor, in others where only very few members were present the photographs of only the exterior could be taken. In each of these residences I could find ladies belonging to different generations busy with their daily chores, some of them kindly obliged to respond to my queries about their social life, maintenance of the structure, family profile and other details of the building. From the community survey conducted on the members of around 30-35 tharavadus the following conclusions were derived: Each household consisted of 20-40

members, which goes to show that the system of

matrilineal kinship is still followed in the settlement. These members belonged to 3-4 generations and different branches of families coexisting together.



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Some of the tharavadus are over crowded with members due to the equal inheritance of the property to all female members. This has led to unhygienic and cramped living conditions with very little privacy within the household. In some cases where the families are well off, the tharavadu is abandoned or left to be occupied by the older generations of the family who find it difficult to clean and maintain the structure. The younger generation of these families have purchased plots in other parts of the city or migrated abroad and lives there. There are also cases where the overcrowding, lack of space and property distribution hassles, new structures are built within the compound of the tharavadus to accommodate the growing family. In some cases the tharavadu has been transformed beyond recognition to contemporary ways and many key elements are removed to include maximum number of rooms. The social life of the women in these households is almost nonexistent. Though the new generation women are well educated, they do not seek employment and prefer to stay home to look after the family.



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CHAPTER 9: THESIS SHEETS




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CONSERVATION OF KUTTICHIRA `


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CHAPTER 10: APPENDIX MANAGEMENT SEMINAR RESEARCH PAPER



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10.CHAPTER 10 10.1 MANAGEMENT SEMINAR:MANAGEMENT OF TRADITIONAL BUILDING PRACTICES AND ARTISANS

1. INTRODUCTION

The seminar aims to manage, document and carry forward vernacular building practices in different states of India. India has a rich tradition of building systems that are not only great socio-cultural expressions of various communities and regions but very appropriate solutions for local climate and natural resources, based on more healthier symbiotic relationship with ecology. Local artisans are usually the lead knowledge keepers and practitioners of these building systems which have performed extremely well in natural disasters also. Traditional artisans impacted by the new developments are struggling to survive. This may have resulted in loss of many active building practices. Therefore it is important to document and manage traditional knowledge and wisdom, with regards to various building materials, technologies and design ideas that made vernacular architecture so rich and vibrant, to be able to apply them in the present context. In the context of Kerala where timber is one of the major material used in construction from the earliest times, it is no surprise that we can find works of many master craftsmen who have designed and produced one of the great marvels of timber architecture. Most of the traditional timber buildings Kerala strictly adhere to the canonical practices of ‘Taccusastra’, the science of carpentry (a regional version of Vastusastra). This indigenous knowledge in wooden craftsmanship was transmitted through generations in the form of tradition. But most of the times, this knowledge carried by traditional craftsmen is regarded as purely practical skills. Timber, though a perishable building material, if correctly produced, processed and finished, and rightly used in construction, can bear living testimony to many generations as it has been well shown by the surviving Tharavadus of Kozhikode.The main characteristic of timber structure is the need for repair, replacement and maintenance from time to time. Traditional techniques and preservatives has been discovered and used by ‘thachans’ local craftsmen of Kerala for this purpose.


or


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With the advent of new construction techniques that is more cost effective and weather proof requiring lesser effort and easier maintenance, the transmission of the knowledge system has diminished to a great extend. 1.1 AIM

To manage and promote traditional building techniques and practices with special emphasis on the dying timber craftsmanship of Malabar. 1.2 OBJECTIVES



To understand the significance of the timber craftsmanship and its traditional building techniques in the past and present.



To study the evolution of the building techniques in timber over the years.



To analyse the situation on an international platform through casestudies ( Japan)



To study and understand the existing legislative, operational and financial framework of the region in the past and present..



To identify the local agencies and institutions that can supplement the management and promote capacity building and skill upgradation.

1.3 METHODOLOGY

Stage 1 : Study the significance of timber craftsmanship and historic evolution of the building techniques. Stage 2: Gather information and documentation of the present state of craftsmen with traditional knowledge of construction techniques, identify the issues faced by them and understand the cause of their shift to other occupations. Stage 3: Derive inferences on management strategies adopted from casestudies of Japan and Indonesia Stage 4: Understand the existing legal, operational, nominal and financial framework to make the management stategies more efficient. Stage 5: Propose management strategies for the sustainance of traditionally skilled craftsmen for the maintenance and conservation of our invaluable heritage.


CONSERVATION OF KUTTICHIRA KERALA ARCHITECTURE May 31, 2014 Materials And Techniques ( Rationale For Use Of Timber) Regional Variations

HISTORIC FRAMEWORK TECHNIQUES CRAFTSMEN TIMBER

W.R.T

AND

BUILDING

ARCHITECTURE W.R.T TIMBER

System of Working and training

Development of timber usage

Tools, scales used

Architectural Elements in timber.

Involvement in Processing wood

ISSUES INFERRED FROM ANALYSIS

PRESENT FRAMEWORK WRT CRAFTSMEN AND ARCHITECTURE System of working Contemporary tools and methods Use of timber in Architecture.

CASESTUDIES

Effect of the change in socio economic system on timber craftsmanship.

JAPAN, INDONESIA

Gaps in working

Methods that can be adopted to the system in India

current

system

INFERENCE INDONESIA

of

MANAGEMENT STRATEGIES TRAINING DIFFERENT LEVELS

To protect and revive the traditional knowledge system Capacity Building

Engineers, Architects, Craftsmen and labours should be given specific training .

Roles of Engineer, Architect, Craftsmen, labour need to be clearly defined in the system

REMODELLI PRESERVAT Vaisali K AC-IN634 93 NG OF ION SITU STRUCTURE

AT

RE-USE


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1.4 RELEVANCE WITH THESIS

My thesis site Kuttichira which is a quarter in the city of Calicut developed during 12 th century as a result of the trading relations Calicut port had with Arab countries. The traditional architecture in Kuttichira is the finest example that demonstrates the rich engineering skills and timber craftsmanship that existed in Kerala during medieval period. Therefore there is a need for the traditional knowledge system to be documented. The unique architecture of Kuttichira is a rare expression of the Islamic culture brought by the Arab trading community built by the expertise of native traditional craftsmen. The famous Mishkal mosque which is known for its timber works and historic significance is located on this site. A renovation work which was taken up by the ONGC in 2007 underwent problems due to the lack of craftsmen with traditional knowledge essential for the restoration work. This alarming trend strengthens the need for revival of the traditional knowledge system and its management.

1.5 RATIONALE

The current trends and system of construction followed in our country is leading to the rapid diminishing of traditional craftsman skills and negligence of our wealth of knowledge systems which is making conservation of our invaluable historic structures impossible for future generation. This calls for an immediate need for managing our traditional knowledge systems of building practices before it is lost to contemporary methods. These building



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practices hold wealth of knowledge which works towards a sustainable environment which is what modern architecture is striving to achieve. The lessons our traditional skills can teach the present generation of builders are infinite and essential for protecting the past as well as a better tomorrow.

2. CONTEXT OF KERALA ARCHITECTURE AND TRENDS SEEN IN KUTTICHIRA 2.1 MATERIALS

The natural building materials available for construction in Kerala are stones, timber, clay and palm leaves. Timber is the prime structural material abundantly available in many varieties in Kerala - from bamboo to teak. Perhaps the skilful choice of timber, accurate joinery, artful assembly and delicate carving of wood work for columns, walls and roofs frames are the unique characteristics of Kerala architecture. From the limitations of the materials, a mixed mode of construction was evolved in Kerala architecture. The stone work was restricted to the plinth even in important buildings such as temples. Laterite was used for walls. The roof structure in timber was covered with palm leaf thatching for most buildings and rarely with tiles for palaces or temples. The exterior of the laterite walls were either left as such or plastered with lime mortar to serve as the base for mural painting. The sculpturing of the stone was mainly moulding in horizontal bands in the plinth portion (adhistans) whereas the carving of timber covered all elements- pillars, beams, ceiling, rafters and the supporting brackets. The Kerala murals are paintings with vegetable dyes on wet walls in subdued shades of brown. The indigenous adoption of the available raw materials and their transformation as enduring media for architectural expression thus became the dominant feature of the Kerala style.

2.2 REGIONAL DIFFERENCES IN CONSTRUCTION PRACTICES

Keralas vernacular architecture shows variations in the construction processes according to the change in the geology , physiography and socio cultural system which can be categorised into two systems Northern Malabar and Southern Travancore style.



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Northern Malabar style is characterised by the abundant use of excellent quality of laterite. The houses were generally, double storeyed, partially timber framed with load bearing laterite walls and columns, and covered with steeply sloping roof with deep overhangs, Windows were small and façade with simple exposed or plastered laterite. The Travancore style is characterised by high quality timber construction influenced by the stone of culture of the neighbouring Tamil Nadu. This architecture consists of mostly single storeyed timber walled houses, These variations can be attributed to the factors such as geography and ecology, sociocultural system and material

In Kuttichira owning to the easy availability of timber from the timber yard near Kallai river, and laterite blocks for walls, construction is mainly done using them. The mosques and Mappila tharavadus are built by local craftsmen and hence they are built similar the temples and residences of the Hindus. However the Islamism of these structures can be seen in the intricate carving of Quranic verses on the entrance doors. The high load bearing capacity of the soil of Malabar led to two storey structures in the region which facilitates the matrilineal and joint family system of the households.

3. PARAMETERS OF TRADITIONAL CONSTRUCTION PRACTICES IN KERALA AND KOZHIKODE



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Through researches we can see that the people modified the principles laid down by the shatras or treatises in accordance with their socio cultural and climatic requirements.

3.1 THATCHUSHATRAM

The entire spatial order was constructed using a dimensional systems. The process of site selection, location, location of habitable, vertical- horizontal proprtionaing and ancillary spaces was as prescribed by the rules. The Tharavadus strictly adhere to the traditional building code, the “Taccusastra” and can be viewed as the progeny resulting from the marriage of traditional building technology, exquisite craftsmanship and superior knowledge of material science

3.2 CRAFTSMAN AND TIMBER CRAFT

The principles laid down by the Vasthushatra was executed by the craftsmen. A variety of materials were used in construction which was acceptable as Vasthushatra was not considered to be material specific. For the same reason it has incorporated man new materials in the course of development. There was a constant refinement in the skills, which was exemplified in the construction of roof more than foundation and basement. The wood craftsman was thus renowned for his carpentry and joinery expertise.

3.3 SHILPA PARAMPARA- SOCIAL HEIRARCHYCRAFTSMEN

In India, Shilpi title is accorded only to expert craftsmen. It is derived from the word ‘Shilpi’ meaning art. The community of Shilpis are called Vishwakarmas. Legend goes that Vishwakarma, Maya, Twastha and Manu were descendants of Brahma, the creator. On a realistic note, the construction work was conducted by ‘Stapathi’ master architect, ‘Sutragrahi’- draftsman, ‘Thakshaka’-mason,’Vardhaki’- carpenter in decreasing order of importance. The artisans were classified in Vedas and Puranas as: “Thachans” dealing with wood, “Thwastha”- Copper, “Thattan”- Gold, Kollan—Metal & “Kallan”- Stone. Of these Thachans were again classified as those related to temple construction, house construction, cart making, boat making, cabinet making, shaping implements.



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The Thachans formed guilds- shilpshalas guided by a master thatchan, who imparted training to apprentices along the guru shishya parampara



Training- the apprentice starts schooling at 10-12 years of age in the gurus house during the early stages of which, the education was limited to observing rituals, ceremonies and understanding tools, materials & technical words. Their work was sharpening and cleaning tools and preparing the lime mixture. Then the trainee is initiated on an auspicious day into a ceremony wielding the tools, then onwards he starts formal training in the crafts and learns to interpret the treatises. After years of practice he absorbes the dimensioning system which determines the uniformity and accuracy of the timber constructions.

3.4 ORGANIZATIONAL SETUP OFTRADIITIONAL CRAFTSMEN

The crafts guilds ( kudi in South India) maintained by the traditional craftsmen in old days Substituted the factories of the modern day. These guilds were composed of many families, all related to each other, living together and practicing the traditional professions assigned to them. The craftsmen in old days travelled from place to place. In the case of the guilds which received royal patronage, we can see that its members were always travelling places, in association with the construction of temples, palaces and other structures Every guilds maintained their own rules and customs. A guild of village craftsmen consists of related families and usually, the senior most male member of the grouphaving work experience was considered as the head or moothassari, all others worked under his supervision. This was their mode of working for large projects; however, smaller works were undertaken individually. The financial condition of these village craftsmen was unsatisfactory and they usually maintained a low profile in the society. The hierarchy of four tier caste system that assigned them a lower position also was a major hindrance for them in getting a decent position in society. The guild or Kudi were the settlements of these craftsmen, the Kudimay be called Asari Kudi /Kammālakudi (carpenter), Thattan Kudi (goldsmith), Kolla Kudi (blacksmith) etc depending on the caste sub-divisions or trade of the occupying communities. Unlikethe other warrior classes of Kerala, the male members of the community acted as the head of the family. The presence of this dominant male in the family who was the bread 98 Vaisali K AC- 634


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earner of the entire family may be the reason why these communities became patriarchal. Fraternal polyandry was practiced in old days, the brothers of a family used to share a common wife and the widow of a brother or cousin was married by another brother or cousin, however, both these practices have almost died out these days. The main objective behind encouraging polyandry was to prevent the division of property, if the male members of the family are married to the same women they will allstay together and thus the family property remains undivided. One of the unique features of the communities related to crafts is regarding the spatial design of their houses. The houses of the craftsmen were usually located in the outer fringes of the city, in accordance with the influence of caste system that reflected in the planning of the settlement. The caste wise delineation is evident only in major settlements likes temple towns or administrative capitals, however, in rural areas the settlements developed in more organic and flexible patterns. The old houses usually had workshops adjoined to them as the craftsmen practiced their craft at their home. A master craftsman’s house usually has a large shed that housed his workshop and the space where he taught the younger generation. The tools used by a family were passed on to the later generation as family heirlooms and they were never passed hands. In old days some of them followed the tradition of burying the tools with the body of the deceased. Womenfolk of these communities had their role in assisting their husband or father or brother who was engaged in the works. They are always happy to sharpen the chisels, prepare food of the family etc, but other than these minor errands they were marginalized in the society and the whole craft process. However the women were aware of the techniques of the craft as they assisted the male members of the family. In old days the women used to cook outside their kitchen, in a carpenter’s house there will be lot of waste wood near the workplace and the women used these as the fuel, and a stove was setup near the working space. Oneof the major aspects that differentiated the house of a craftsman from the local agrarian community is the absence of the ara or nilavara , the room for storing grains. In Kerala the traditional houses of the land owing caste groups had the ara in the centre, placed on a high plinth. The other rooms and interconnecting verandahs are all set around it. A normal family consisted generally of a husband, his wife and children, which may come around eight to ten in number The payment of craftsmen waseither a payment in kind, or a grant of land,besides perquisites on special occasions. For their customary services, the craftsmen were repaid at harvest-time, receiving a fixed proportion of sheaves of grain from the crop collected on the threshing floor, or they might be given a share of the communal land



Sr No

Element

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Wood Used Inside

Verandah

1.

Columns

Erul, Jack, Teak

Rosewood, Teak

2.

Beam/Ceiling

Erul, Jack, Teak

Anjili, Erul, Teak

3.

Roof

Jack, Anjili, Red cedar

4.

Door

Venteak, Teak, Jack, Rosewood

5.

Windows

Venteak, Teak,Jack, Rosewood

6.

Stairs

Erul, Jack, Anjili,Teak, Aurel

7.

Trellis

Anjili, Jack, Aurel

8.

Seats

Teak,Erul,Rosewood, Venteak

9.

Gables

Teak, Erul

4. HISTORIC FRAME WORK VS PRESENT FRAMEWORK AND THE PROCESS OF TRANSFORMATION In historic times occupation was a function of the caste system, with a particular caste following a particular kind of occupation which later reflected their social status. In the present day this is no longer the scene where occupation of a person cannot tell you about the caste they belong to. The globalization and western influences has invaded the traditional social system and brought about positive and negative changes to the Indian society. People changed paths from family occupation for better prospects, which was fuelled by the new educational system introduced by the colonial rule.



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In historic framework, the Thachans formed guilds to impart knowledge to the next generation of their community to carry forward their legacy, but today the educational system is open to all with emphasis on the interest and capacity of individual students to take up a stream for specialization. The timber craftmen followed a system of rules and followed a particular system from processing the timber to constructing the different elements of the building which is specific to the kind of timber used. This traditional system and rules are not followed by the State building bye laws and is also standardised for every structure irrespective of the material of construction. The life and social setup of the traditional craftsmen underwent a drastic transformation with the colonization of India, the Europeans brought with them new techniques and technologies that were the products of technological advancement made in their lands. The adverse effect of industrialisation is of course, the drastic fall in the quality in production. Modern technology facilitated large scale. Prior to industrialisation, the craftsmen and the traditional guilds were employed for all kinds of construction and craft works. The works they produced carried an unique signature of the craftsmen who made them, no piece was identical, each piece was an unique work of art, hand crafted with the aid of the traditional knowledge systems and age old technologies. , Asaris resisted the temptations extended through various colonial institutions. Asaris neglected or avoided colonial intervention by maintaining carpentry as a practice of knowing, rather than transforming it as a process of production of knowledge. Asaris used different strategies to uphold asarippani as a practice of knowing. First, they created a spatio-temporal location called desham within the boundary of which they limited their practices. Asaris imagined desham as the limit of action and experience, which were the two major elements of asarippani. This imagination was a part of Asaris’ resistance against colonial attempts to bring them into cities/ towns. In this period, the attempt of colonizers to standardize measures, instruments and products was a failure at least in the case of Asaris in Malabar. Asaris did not incorporate into asarippani the objectification process – such as the use of drawings or modeling – which was fundamental to the production of colonial knowledge. At the same time they reformed their 101 Vaisali K AC- 634


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tools, ncluded new production materials and implemented their own new methods within the practice of knowing. Industrial Revolution that emerged in Europe in 1850s and later the Arts and Crafts Movement were two important events that had a great impact on the field of crafts. The traditional craftsmen who used manual techniques and indigenous tools could not compete with the mass production that came up with industrialization. The machines replaced them. Another important impact of this in the crafts field is that with the Revolution, the craftsmen and their mode of work got stratified. Public works initiated by the government was another site of state intervention in artisanal practices. In 1875, the Madras government formed a new department for conducting and supervising public works. The Public Works Department (PWD) initiated construction of roads, railways, bridges and buildings for which the colonial officers in charge attempted to recruit traditional artisans and to train them in using modern tools and methods In old

days

they worked in groups. However, the factory system,

a product of the Industrial Revolution in Europe, began to divide the craftsmen’s trades into specialized tasks. This forced craftsmen to become factory workers and forced shop owners to become production supervisors, and marked an initial decline in employees’ sense of empowerment and autonomy in the workplace. Quality in the factory system was ensured through the skill of laborers supplemented by audits and/or inspections.Defective products were either reworked or scrapped.

4.1 WORKING SYSTEM

STAPATHI - Master Mason( Brahmin) SUTRAGRAHI - Draftsman( Kshatriya) THAKSHAKA Mason( Vaishya) VARDHAKI Carpenter( Shudra)

GOVERNEMENT- Minister in Charge PWD- Chief Engineer, Architect SITE ENGINEER CONTRACTOR LABOURERS , CRAFTSMEN



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Distribution of Labour in timber craftsman in Kozhikode

5. INITITATIVE OF GOVERNMENT OF KERALA 5.1 . CRAFTSMAN TRAINING SCHEME

The Craftsman Training Scheme was introduced by government of India in 1950 to ensure a steady flow of skill workers in different trades for the domestic Industries, to raise quantitatively and qualitatively the Industrial production by systematic training, to reduce unemployment among the educated youth by providing them employable training, to cultivate and nurture a technical and industrial attitude in the minds of younger generation. The scheme, most important in the field of vocational training , has been shaping Craftsmen to meet the existing as well as future manpower need , through the vast network of ITIs' in the state. The day-to-day administration of ITIs' under the Craftsman Training Scheme was transferred to the State Government with effect from the year 1956. 5.2 VASTUVIDYA GURUKULAM ARANMULA

This institution, under department of Culture, gives out consultancy services for Vastu vidya and Mural painting (Traditional Kerala Temple painting) orld's unique institution under government of Kerala, India for the promotion and preservation of traditional Indian Architecture (Vastu Vidya).

6. CASESTUDIES – JAPAN



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Japanese traditional architecture has evolved around concepts and practices relating to nature. Their construction system, using wood consisted basically of a frame of pillars, beams, crossbars and rails of timber into which fittings such as sliding doors, storm utters, walls, sill, shelves etc were fixed. The wood used were mostly softwoods and were considered sacred. The sizes used were for aesthetic purposes than proportions. Conservation in Japanese architecture was defined by a process of renewal and continuity. The vernacular buildings were repaired when needed and periodically renewed to prevent dilapidation in case of shrines and temples, re-roofing is carried out every 50-70 years and complete overhauling done in 200-300 years. In such cases important elements are recreated in the same material using same traditional skills. The main four methods of repair and renewal of timber structures in practice are:1) Dismantling and reassembling introducing new elements as required 2) Periodic reconstruction following the original design 3) Construction of a scale model 4) Sheltering or displacing the structure and safeguarding it in a museum. Administered by the Japanese government's Agency for Cultural Affairs, the Cultural Properties

of

Japan include tangible properties (structures and works of art or

craft); intangible properties (performing arts and craft techniques); folk properties both tangible and intangible; monuments historic, scenic and natural;cultural landscapes; and groups of traditional buildings. Buried properties and conservation techniques are also protected. Together these cultural properties are to be preserved and utilized as the heritage of the Japanese people. To protect Japan's cultural heritage, the Law for the Protection of Cultural Properties contains a "designation system" under which selected important items are designated as Cultural Properties, which imposes restrictions on the alteration, repair, and export of such designated objects. Designation can occur at national , prefectural or municipal level. The Law for the Protection of Cultural Properties 1950 classifies items designated as Cultural Properties in the following categories: 

Tangible Cultural Properties



INTANGIBLE CULTURAL PROPERTIES



FOLK CULTURAL PROPERTIES



MONUMENTS



CULTURAL LANDSCAPES



GROUPS OF TRADITIONAL BUILDINGS

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Intangible Cultural Properties are cultural products of high historical or artistic value such as drama, music, and craft techniques. Items of particular importance can be designated as Important Intangible Cultural Properties . Recognition is also given to the 'holders' of the necessary techniques, to encourage their transmission. There are three types of recognition: individual recognition, collective recognition, and group recognition. Special grants of two million yen a year are given to individual holders (the so-called National Living Treasures to help protect these properties. The government also contributes part of the expenses incurred either by the holder of the Intangible Cultural Property during training of his successor, or by a recognized group for public performances. To promote understanding, and therefore the transmission across generations, of these Cultural Properties, exhibitions concerning them are organized. The government through the Japan Arts Council also holds training workshops and other activities to educate future generations of noh, bunraku, and kabuki personnel Crafts are divided into categories: pottery, textiles, lacquerware, metalworking, dollmaking,woodworking, papermak ing, and other. The categories are subdivided into a number of more specific subcategories.



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Those working in crafts are eligible for recognition either individually (Individual Certification) or as part of a group (Preservation Group Certification). 1. Conservation of wooden buildings (how they differ from stone buildings) ・ Wood and stone buildings are different not only in terms of material but also in the approach toward the conservation of architecture (cultural difference). ・ Preservation of wooden buildings: Using inventive methods of composition and organization to give semi-permanent life to easily rotted building materials. Measures to deal with moisture, which can cause deterioration. Use of moisture-resistant wood Deep eaves; a thick layer of earth applied under the roof tiles Many openings in the building to encourage ventilation

Broadly categorized into two groups: the important sections (core portion) and the sections which provide covering for the core portion (1) Cover sections: Roof, exterior finishing: Considered to be wear-and-tear items, to be replaced repeatedly Heavy use of plant-based materials, which are renewable and are not depleted (2) Important sections: Protected by the cover portion, they can be conserved over the long term. Repairs required every 100 to 200 years However, they are easy to dismantle, repair, and assemble – a feature of wood (advantage) ・ The repeated repairs for conservation ensures that craftsmen’s skills are handed down and expanded from master to apprentice. ・ The conservation of wooden buildings should encompass more than consideration for the architecture. It should include a consideration for the underlying tradition and culture.

2. The System For Repairing Cultural Heritage And The Process Of Repair The System For Repair 106 Vaisali K AC- 634


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(1) The owner of the cultural property: Orders the repair (2) Cultural heritage repair engineer (architect): Design and supervision (3) Repair contractor (construction company): Repair work (4) Government administration (national government, regional public entity): Administrative guidance for the above repair project

The Process Of Repair I. Prior to embarking on the repair work (1) Assessment of damage (by cultural heritage repair engineer): Investigation of pillar tilt, amount of subsidence, rotted areas, etc. (2) Review and decision-making on specific details for repair (by owner, cultural heritage repair engineer, and government administration e.g. Cultural Agency)

II. During dismantling of the building (1) Evaluation of the building (by cultural heritage repair engineer) Implementation of studies (actual measurement, specifications, status of damage, evidence, literature, etc.) Evaluation of the building based on the studies described above (features, cultural values, etc.) (2) Management and utilization plan (by owner) Using the evaluation of the building in (1) above to lay out a plan for post-repair management and utilization (3) Formulation of improvement plan (restoration, etc.) for the post-repair building on the basis of (1) and (2) above (By owner, cultural heritage repair engineer, and government administration e.g. Cultural Agency) (4) Submission of the improvement plan above to the Council for Cultural Affairs, an advisory body of the Cultural Agency, for deliberation



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III. Assembly of the building IV. Issuing of the Repair Work Report (by cultural heritage repair engineer and owner)

3. The Handing Down Of Traditional Skills Securing and developing cultural heritage repair engineers and technicians (craftsmen) Securing Of Work Work is what develops engineers and technicians (craftsmen). The securing of work is the most important task. In Japan, cultural heritage repair projects are the only avenue for engineers and technicians (craftsmen) engaged in traditional wooden architecture to demonstrate their skills. In order to secure and develop engineers and technicians, there is a need to increase traditional projects even in the field of general construction work.

Training Programs 

Training programs in Japan Programs for cultural heritage repair engineers

・ Basic training: 12 to 13 weeks over 2 years, sponsored by JACAM (Cultural Agency grant project) ・ Professional development: Once a year, sponsored by JACAM (Cultural Agency grant project) ・ Chief engineer training session: Once a year, sponsored by JACAM (Cultural Agency grant project) ・ Executive engineer training session: Once a year, sponsored by JACAM (Cultural Agency grant project) ・ Lacquer coloring training session: Sponsored by the Nikko Cultural Assets Association for the Preservation of Shrines and Temples



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・ Seminar for chief cultural heritage engineers: Regular course: Sponsored by Cultural Agency, 2 weeks, 2 years ・ Seminar for chief cultural heritage engineers: Advanced course: Sponsored by Cultural Agency, 1 week, 1 year



Programs for technicians (craftsmen)

・ Carpenter training session: Sponsored by JACAM (Cultural Agency grant project) ・ Training session for hiwadabuki (cypress bark shingle roofing), kokerabuki (cypress shingle roofing), and kayabuki (thatched roofing): Sponsored by the National Association for the Conservation of Roofing Techniques for Temples and Shrines (Cultural Agency grant project) ・ Training session for kawarabuki (tile roofing): Sponsored by the Japan Association for the Preservation of Techniques for Traditional Tiles.

7. PROPOSALS  Documentation of traditional knowledge and wisdom, with regards to various building materials, technologies and design ideas that made vernacular architecture so rich and vibrant, to be able to apply them in the present context. ( From available scriptures and artisans)  Establish a Craftsmen Training Institute in Kuttichira, managed by the Kozhikode Corporation to train ,impart and hand over the traditional knowledge system of building practices from the living master timber artisans to the new generation of craftsmen.  Annual Seminars and workshops in collaboration with the Architectural colleges of Kozhikode and surrounding districts to create an awareness of the building techniques and hands on experience to the future architects, which can help them supervise future projects. 109 Vaisali K AC- 634


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8. MANAGEMENT FRAMEWORK OF TRADITIONAL PRACTICES IN KUTTICHIRA



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10.2 RESEACH PAPER: ARAB INFLUENCE AND ITS IMPACT ON INDIAN AND EAST AFRICAN

1. AIM The paper aims to study the impact of Arab Navigation and trade on the Indian and East African coast by exploring the cultural and economic aspect OBJECTIVES o To study the conditions that led to the active trade in Indian Ocean by the Arabs o To explore the nature of Arab Navigation and trade with the East African coast and Malabar Coast, their motives and expertise o To study the cultural and social evolution that took place along the East African and Malabar coastline. o To construct a framework for evaluating the extent of socio cultural and architectural impact in these coastlines due to Arab influence. o To evaluate the nature of influence Arab trade had on the coastline port cities of East Africa and West India. o To compare and analyse the settlement of Lamu in African and Kuttichira of the Malabar coast. METHODOLOGY The study for this research paper is based on secondary sources and literature on the Arab world and its role on the maritime trade. As the purpose of the paper is to evaluate the relationship and impact Arab merchants and traders had on the local lives of the people of Malabar Coast and East African coast, my focus has mainly been on the Islamic principles, and the culture and evolution of the Mappilas and Swahili people. The research began with 111 Vaisali K AC- 634


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extensive reading and gathering information on the principles that govern planning of an Islamic city, and the unifying factors that bring the various Muslim settlements under one umbrella despite being diverse in their architecture. The research then took a turn towards exploring the trade relations that the Arab World had with other countries and the impact that this association has brought about. The scenario that prevailed along the East Africa and Malabar Coast are of comparable scale and therefore the study was scoped down to the particular area. With constant discussion with guides and analyse of the collected data conclusions of the paper was made.



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1. INTRODUCTION In the ancient times, winds shaped the navigation over sea and from simple boats to traditional ones which made it possible for human being to roam around various parts of the known world. The coastal people indulge in seafaring playing an important role in bringing different nations closer which gave way to trade between different nations of the Indian Ocean. Ancient history tells us that Romans and Greeks knew about the Indian Ocean and hence carried out their first maritime expedition in 1498AD from Egypt to East Africa. The vastness of the Ocean, compounded by the intensity of its seasonal wind system, had, for quite a long time in the distant past, made oceanic-sailing difficult and had kept the different peoples and cultures apart. It is to the credit of the Arab mariners and traders, who played a bridging-role among the fragmented cultural entities, that diverse peoples spread around and all over the Indian Ocean. From the very beginning Arabs and Persians were linked through the maritime trade with people of East Africa, the Western Indian Coast and even up to Chinese and South eastern coast. The coastal region of Indian Ocean was an area of social and cultural diversity enriched with four different civilizations. Thus the maritime trade generated a strong sense of bonding between the people of different geographic regions. The emergence of the Abbasid rulers not only increased the trade activities but also gave way to conquest of lands by Islam rulers which strengthen their position in sea trade compared to other regions who were more involved in defending their land. Thanks to their knowledge and advancement in geography, cartography, astronomy, meteorology, navigational science and shipbuilding, the Arabs reigned as the masters of the seas. They facilitated the flow of goods, migrants, missionaries, animal breeds, plant species, cultural practices, art and literature. They crisscrossed the Indian Ocean and cross-fertilised



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the various ethno-cultural waves with some core values, thus creating the conducive environment for trade and a common milieu for inter-cultural and inter-regional development. This integrative process was disturbed by the establishment of European political and economic domination that began in the 15th Century after the exploratory expeditions of Vasco da Gama in the Indian Ocean marking the decline of Arab dominancy in maritime trade. The paper looks into the period of 11th to 17th century during which Arabs dominated the trade in the Indian Ocean and their role in spreading Islam , hence impacting the sociocultural setting of East African and Malabar Coast. The paper supports my thesis topic on Conservation of Kuttichira, a Mappila settlement of Kozhikode, Kerala which showcases a unique culture that is a fusion of Arabic and local influences. Due to time and material constraints the research and outcome is based on the available material and secondary sources.

2. LITERATURE REVIEW In the book, Architecture of the Islamic World by George Mitchell the entire field of Islamic architecture from mosques to markets, from citadels to cemeteries, is surveyed. Although Islamic buildings may make an immediate visual impact, it can be useful to know something of the society which they serve. This text relates the architecture to the social areas of religion, power structure, commerce and communal life, placing emphasis on function and meaning rather than on style and chronology. The text contains photographs, drawings and plans that highlight the variety of building type and design. Building materials, techniques, and principles of decoration are also described and explained, and a comprehensive inventory of the key buildings of the Islamic world concludes this study.



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Mappila Muslims of Kerala- A study of the Islamic trends by Roland Miller is an addition to the meagre literature on the area as he discusses the Muslim Community whose turbulent career has figured so prominently in Kerala History and whose representatives play a prominent role in modern Kerala politics. Miller has produced the first significant study of this important Indo Muslim community since William Logan, the Collector of the old Malabar District. He introduces the culture by giving detailed account of the spread of Islam in the area and the context of various religious practices followed in Kerala. The Mappila Islamic community, probably the oldest on the South Asia Subcontinent formed gradually as Arab traders from the Persian Gulf and red sea intermarried and converted members of the Malayali Hindu community. In 1498 when Vasco da gama arrived, the mappilas wre estimated to make up 20% of the total of Keralas populaiton which is more than the present statistics. These MUSLIMS were part of Arab Islamic world rather than of the Persianinzed cultural miliieu of the Mughal Empire and the Deccan Sultanates. Follows Shaki school not the hanafi as central and north india.They share more with the Muslim communities of Gujarat or those of Indonesia and the Philippines. In 19th and 20th century thought of as a peasant population. Arabi -Malayalam -local Malayalam dialect written in the Arabic script. He also is principally interested in the religious practices and Islamic culture of the Mappilas and his discussion of these subjects forms the best sections of the book. He has also appreciated the importance of Sufi saints as subjects of Mappila popular worship and to describe the seasonal devotional festivals known as nerccas which honour these saints and Muslim martyrs. In the book Muslim Architecture of South India by Mehrdad Shekoohy goes in detail about the traditions of maritime settlers on the Coromandel and Malabar coast. He gives a detailed account of the roles of the main ports along these coast, their history and the rich muslim architecture seen in south India which is very unique and distinct compared to that of the Islamic architecture seen in the rest of the country. Detail drawings are



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supplemented by architectural descriptions and comparison with structures in the South east Asia as a part of special studies. However the author restricts his documentation only on the religious structures of these town such as mosques, tombs and details on the urban form is very limited. Swahili Origins: Swahili Culture and The Shunguwaya Phenomenon by James De Vere Allen is a major study of the origin of the Swahili peoples and their cultural identity. Kiswahili" has become the lingua franca of eastern Africa. Yet there can be few historic peoples whose identity is as elusive as that of the Swahili. Some have described themselves as Arabs, as Persians or even, in one place, as Portuguese. It is doubtful whether, even today, most of the people about whom this book is written would unhesitatingly and in all contexts accept the name Swahili. This book was central to the thought and lifework of the late James de Vere Allen. It is his major study of the origin of the Swahili and of their cultural identity. He focuses on how the African element in their cultural patrimony was first modified by Islam and later changed until many Swahili themselves lost sight of it. They share a language and they share a culture. Their territory stretches from the coast of southern Somalia to the Lamu archipelago in Kenya, to the Rovuma River in modern Mozambique and out into the islands of the Indian Ocean. But they lack a shared historical experience. James de Vere Allen, in this study of contentious originality, set out to give modern Swahili evidence of their shared history during a period of eight centuries. The book however lacks information on the Swahili architecture and the evolution of the built form due to close association with the Arabs and change in lifestyles.



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3. THE NATURE OF ARAB TRADE

3.1 GEOGRAPHY

Surrounded by the Persian Gulf, the Indian Ocean and the Red Sea on three sides, the land of the Arabs has arid conditions and is isolated which triggered its people to follow nomadic

life

with

trade

as

their

only

means

of

livelihood.

Apart

from

the Nile, Tigris and Euphrates, navigable rivers in the this regions were uncommon, so transport by sea was very important.5

3.2 HISTORY

Arabs were engaged in both land and sea journeys and they had trade links with neighbouring states such as Iraq Iran Syria Egypt. Due to strategic location of Oman, Baharain, Yemen, trade became a common occupation. Arab ships sailed from India to Yemen ports where they unload their merchandizes. From here these goods are transported though overland caravan routes all the way along the Red sea coast to Syria and Egypt and then shipped to Europe via the Mediterranean sea. In ancient history, The Indian Ocean was known to the Egyptian, Greeks and Roman and this lead to the first maritime expedition in 1478 B.C of Queen Hatchepsut of Egypt to explore the East Coast of Africa. The various paintings and scenes on the walls of her temple depict Egyptian ships being loaded with myrrh-resin, ebony, ivory, gold, incense woods, apes, dogs, panther skins from Somalia with the exotic Indian Ocean feature in nets under water. Pre-islamic Arabs had a good knowledge of the stars, the moon and winds, which they utilized for agriculture and for travel by land and sea. Such knowledge is found scattered in Preislamic Arabic poetry and in many books of 9th and 10th century. Islamic greography and 5

Arab Navigation in the Indian Ocean before European Dominance in South and Southeast Asia: A Historical Study, Dr Arshad Islam 117 Vaisali K AC- 634


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navigational sciences were highly developed, making use of a magnetic compass and other rudimentary instruments to measure altitudes and latitude of stars. Islam spread quickly from Arabis into the surrounding countries in the 7th century. Arab scholars were more pragmatic than their Greek predecessors; they relied in their descriptions of seas and oceans on direct observation and experience. The oldest text available on Arab sea voyage describes about the maritime routes from Siraf to Canton which the ships used to cover in “cycles during a period of 4 months which can be summarized as: Siraf to Mascat, then to Kalam( Malabar Coast) and to the ports of Ceylon, then across the Bay of Bengal to Isle of Lingbalus(Nicobar) from there to Kalabar( Malacca) and from there Mainland China to the Port of Kanfu(Canton. Post the Portuguese expeditions in the Indian Ocean, the doors opened to great enterprise by the Turks, British and Dutch. 6 The wide trade network established by the Arab empire across Europe , Asia and Africa helped establish itself as the most powerful economic giants through 7th-13th centuries, known

in

history

6

as

the

Arab

Age

of

Discovery.

History of Arab Navigation in the Indian Ocean, Anwar A. Aleem, Oceanography Department, University of Alexandria, Egypt. 118 Vaisali K AC- 634


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FIGURE 31: TRADE ROUTES IN INDIAN OCEAN ( 12TH- 16TH CENTURY

3.3 ROLE OF MONSOON

Monsoon is a rainy season which lasts for 6 months with lasting climatic effects. It refers to both the dry and wet monsoon experienced in the South East Asian continent. Greek and Roman mariners were able to reach the Indian coast to carry out extensive maritime trade with the help of monsoon winds. It is clear that the seafarers were not able to see the flow of the winds and currents but felt that there are forces that can drive the ships faster than in normal conditions. Once the directional pattern of the Monsoon winds was knows to Mariners they could effectively reduce the turn over time of their voyages to and fro to their destinations. Once the monsoon winds where studies by Hippalus he concluded that a voyage from Arab port to West coast port in India could be completed in 40 days. Similarly voyages from the Indian coast to the Mesopotemia if started in the post monsoon periods could be completed in shorter periods using Retreating Monsoons. There have been evidences of increases trading activities in this period with several ports being developed along the West coast of India during this period. SHIPS USED FOR MARITIME TRADE



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FIGURE 32: DHOWS USED BY THE ARABS FOR TRADE

For many centuries, boats that sailed on the Indian Ocean were called dhows. While there were many different types of dhows, almost all of them used a triangular or lateen sail arrangement. This made them markedly different than the ships that evolved on the Mediterranean. These ships had a characteristic square sail. The dhow was also markedly different than the ships that sailed on the China Sea. Despite their historical attachment to Arab traders, dhows are essentially an Indian boat, with much of the wood for their construction coming from the forests of India. The dhow was known for two distinctive features: it's triangular or lateen sail, and for it's stitched construction. Stitched boats were made by sewing the hull boards together with fibres, cords or thongs.

3.4 ITEMS ARABS TRADED WITH INDIAN COAST AND AFRICAN COAST

The Spice Trade has involved the merchandising of spices, incense, drugs and even opium. Spices were an important component of ancient commerce and attracted the attention of the Ptolemaic dynasty as well as that of the Roman Empire. The Spice Trade was transformed when Black Pepper trading became an influential activity for European traders. One of the main reasons is that spices preserve, and they also make the poorly preserved foods palatable, masking the appetite-killing stench of decay. After bad harvests and in cold winters the only thing that kept starvation at bay was heavily salted meat—with pepper. And there was never 120 Vaisali K AC- 634


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enough of it. Thus pepper was as prized as with gold. Pepper, along with other spices such as cinnamon, cloves and nutmeg, was such an important commodity five centuries ago that it drove nations to sail across vast oceans searching for new routes to the spice-rich Orient. Spices didn't just make merchants rich across the globe — it established vast empires, revealed entire continents to Europeans and tipped the balance of world power. The thriving maritime routes of Southern Asia were not under the control of a single power, and through various systems Eastern spices were brought to the major spice trading port of Calicut in India. Arabs traded for Gold , Ivory (the ivory of the African elephant more in demand than the harder ivory of the Indian elephant), animal skins with the African Coast and Spices,Silk,cottons and timber to build and repair their ships with the West Indian Coast in exchange for Copper plates obtained from the Mediterranean countries and Arabian horses. There was also slave traded from the East coast Africa as they as the cheapest form of labour for the wealthy Arab merchants.

4. THE GROWTH OF SWAHILI TRADING TOWNS

Historians say that Arab commerce with the East African coast could go back as far as the 2nd century BCE. East African trade with India came later, around the 7th century CE. As a consequence of the international trade that developed in this region, markets became focused on urban centers along the coast with concentrations of wealth and power. Some of the most prominent market towns that developed are Mogadishu, Shanga, Kilwa, and Mombasa. The merging of African, Arab, and Indian peoples along the East African coast (from southern Somalia to northern Mozambique) produced a unique language (Kiswahili) and culture 121 Vaisali K AC- 634


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(Swahili), which still exist today. Swahili is spoken today throughout East and Central Africa, but the majority of Swahili speakers reside in Kenya and Tanzania. The major ports Arabs conducted trade with in the East African coast:

4.1 KILWA MOMBO, TANZANIA:

On the northern end of the island of Kilwa Kisiwani about 2 kilometers (~1.25 miles) off the coast of Tanzania lies the site of Kilwa (spelled Quiloa in Portuguese), the most important of about thirty-five Swahili Coast trading communities on the Indian Ocean during the 11th through 16th centuries AD. he earliest substantial occupation at Kilwa Kisiwani dates to the 7th/8th centuries AD when the town was made up of rectangular wooden dwellings and small iron smelting operations. Imported wares from the Mediterranean were identified among the archaeological levels dated to this period, indicating that Kilwa was already tied into international trade at this time. Kilwa became a large center as early as 1000 AD, when the earliest stone structures were built, covering perhaps as much as 1 square kilometer . The first substantial building at Kilwa was the Great Mosque, built in the 11th century from coral quarried off the coast, and later greatly expanded. In its heyday, Kilwa was one of the principal ports of trade on the Indian Ocean, trading gold, ivory, iron, and slaves from interior Africa including Mwene Mutabe south of the Zambezi River; imported goods including cloth and jewelry from India; and porcelain from China.

4.2 ZANZIBAR PORT

Traders from Arabia (mostly Yemen), the Persian Gulf region of Iran (especially Shiraz), and west India probably visited Zanzibar as early as the 1st century AD. They used the monsoon winds to sail across the Indian Ocean and landed at the sheltered harbor located on the site of present-day Zanzibar Town. Although the islands had few resources of interest 122 Vaisali K AC- 634


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to the traders, they offered a good location from which to make contact and trade with the towns of the East African coast. A phase of urban development associated with the introduction of stone material to the construction industry of the East African coast began from the 10th century AD. Traders began to settle in small numbers on Zanzibar in the late 11th or 12th century, intermarrying with the indigenous Africans. Zanzibar was famous worldwide for its spices and its slaves. It was East Africa's main slave-trading port, and in the 19th century as many as 50,000 slaves were passing through the slave markets of Zanzibar each year.

4.3 MOGDISHU PORT:

Mogadishu was known as the White pearl of the Indian Ocean.Located in the coastal Banaadir region of Somalia on the Indian Ocean, the city has served as an important port for centuries. maritime trade connected Somalis in the Mogadishu area with other communities along the Indian Ocean coast as early as the 1st century CE, and the ancient trading power of Sarapion has been postulated to be the predecessor of Mogadishu. With Muslim traders from the Arabian Peninsula arriving c. 900 CE, Mogadishu was wellsuited to become a regional centre for commerce. The name "Mogadishu" is held to be derived from the Arabic Maq'ad Shah ("The seat of the Shah"), a reflection of the city's early Persian influence For many years, Mogadishu stood as the pre-eminent city in the Bilad al Barbar ("Land of the Berbers"), which was the medieval Arabic term for the Horn of Africa. By the time of the Moroccan traveller Ibn Battuta's appearance on the Somali coast in 1331, the city was at the zenith of its prosperity. Battuta described Mogadishu as "an exceedingly large city" with many rich merchants, which was famous for its high quality fabric that it exported to Egypt, among other places.



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4.4 KENYA

Due to its strategically important position, many other groups of traders sought to impose their dominance on the town, and it was continually fought over by various trading nations all through its history. The Arab influence on Mombasa has been significant, and prominent at various times in the town’s history. Arab traders were known to sail down around to the Kenya coast from the first century AD onwards, and this gave rise to heightened trade along the coast. The Arabs continued to build trade linkages along the Kenyan coast, and Mombasa and Lamu still exhibit the remnants of the dominance of Arab culture during this era. 

Malindi Port:

Malindi has been a Swahili settlement since the 14th century. Once rivaled only by Mombasa for dominance in this part of East Africa, Malindi has traditionally been a port city for foreign powers. Malindi is the second largest coastal town of Kenya and it is situated about 120 km north of Mombasa just a little south of the equator 

Lamu Port

Lamu Town on Lamu Island is Kenya's oldest continually inhabited town, and was one of the original Swahili settlements along coastal East Africa. It is believed to have been established in 1370.



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FIGURE 33:EAST AFRICAN COAST

5. GROWTH OF PORTS IN INDIAN PENINSULA Asian merchants operated in mutually interactive community networks with ethnic, religious, family or linguistic ties and an opportunistic concentration on profit. In this respect their trading habits were not very different from those of Venetians or of Jewish traders in the Arab world of the Mediterranean. In Western Asia and the Middle East merchants were generally Arabs and Muslims, but further east they included “Gujarati vaniyas, Tamil and Telugu Chettis, Syrian Christians from Southwestern India, Chinese from Fukien and neighbouring provinces”. If they paid for protection and market access, they found



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that they were free to trade. If the protection became too expensive they usually had some leeway for moving elsewhere.

The Portuguese trading network was different in two respects. It consisted of a string of strongly fortified bases linked by a fleet of armed ships, so market forces were modified by coercion. Unlike the Asian trading communities or in the European trading companies which penetrated Asia at a later date, Portugal was involved in religious evangelism.

The headquarters of the Portuguese trading empire was established in 1510 at the captured Arab port of Goa, an island harbour halfway up the west Indian coast which was a Portuguese colony for nearly 460 years. It was the residence of the Portuguese Viceroy, and from 1542 it was the headquarters of the Jesuit order for all its operations in Asia. A base was established at Jaffna in Sri Lanka for trade in cinnamon. Most Portuguese shipments of pepper and ginger originated from the Malabar coast of India.

Through studies we can find that it is most likely that the Arabs had been sailing to Malabar for centuries to obtain timber for building their own ships. This led to the peacefull settlement of many Arabs on the seashores of Malabar and Srilanka since first century CE.

Some of the important ports on the Malabar Coast:

5.1 GOA :

Goa was a long established port and had a large community of Muslim merchants, many of whom were Arab and Persian settlers.



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FIGURE 34:A VIEW FROM JOHANN CHRISTOPH WAGNER, 'DELINEATIO PROVINCIARUM PANNONIAE ET IMPERII TURCICI IN ORIENTE," AUGSBURG, 1687

It was place of great trade and kept at sea a fleet of swift vessels with which they used to make the ships which passed by come into their port to pay them their tax. From accounts of travellers we know about the independence of the Muslim settlers from the local rulers as was commonly the case with the Muslim settlements of Malabar. After the region was taken over from Hindu kings by Bahmani sultans in 14th century, the Hindu town was gradually abandoned, and it was the newly developed Muslim town which was taken over by the Portuguese.

5.2 CALICUT:

Calicut developed as a major port in the 12th and 13th centuries and was unknown to the 10th century Muslim traders which by 14th century was completely controlled by them. Calicut never had a safe harbour, and ships did not dock near the coast, but anchored well away from the shore in the open sea. Loading and unloading was carried out by small boats.



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FIGURE 35: A 16TH CENTURY ENGRAVING OF CALICUT, BIBLIOTECA NACIONAL,LISBON

5.3 CRANGNORE:

A small town north of Kochin was once one of the important ports of Malabar and the seat of an independent coastal kingdom. William Logan identifies the town as the ancient port of Muzris noted in the Periplus where Greek ships from Egypt used to go as early as the 1st cent. It is also

FIGURE 37: CRANGNORE PORT

the place where India’s first mosque was built.

5.4 QUILON:

Kollam sea port was founded by Mar Abo with sanction from Udayamarthandavarma the Tamil king from Venad otherwise called Ay kingdom in 825 AD. It was a flourishing port of the Chera

FIGURE 36: QUILON PORT



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Dynasty until the formation of the Venad kingdom. An ancient trading town – trading with Romans, Chinese, Arabs and other Orientals – with historical citations of trade dating back to Biblical history to Red Sea ports of the Arabian Sea and the reign of Solomon, Kollam was considered one of the four early entrepots in the global sea trade around the 13th century, along with Alexandria and Cairo in Egypt, the Chinese city of Quanzhou, and Malacca in the Malaysian archipelago.

5.5 COCHIN:

Emerged as a major port only in the 15th century prior to which is was known only for its Jewish settlement. Ever today the rich Muslim

heritage

of

Cochin

remains

unexplored, a reason being the Muslim

community while highly influential in the commerce of the region kept low profile with

FIGURE 38: PORTUGUESE MAP OF DISTRICT OF SANTA CRUZ (FORT KOCHI), SHOWING LOCATION OF FORT MANUEL OF COCHIN. ORIENTATION IS EASTWARDS, WITH VEMBANAD LAKE ON TOP, AND ARABIAN SEA AT BOTTOM

regard to political affairs from the time of the appearance of the Portuguese.

6. SPREAD OF ISLAM AND EVALUATING ITS INFLUENCE ON THE COAST

6.1 ISLAM RELIGION



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Introduction of Islam in many martime cities across Asia, Africa and Europe has had an irreversible and overwhelming impact on the social and urban development. New communities have emerged as a result of the mixing of two cultures.7 Design principles primarily around housing and access. Their development paralleled that of Islamic law. A number of factors play important role in shaping the plan and form of Muslim settlement. In addition to the influence of the topography and morphological features of pre-existing town, every muslim settlement reflects the general socio-cultural and economic structures of the newly created society which includes the following: 

Natural laws



Religious and cultural belief



Design principles stemmed from Sharia law



Social principles

6.2 MORPHOLOGICAL COMPONENTS OF THE MUSLIM SETTLEMENT 8

There are debates over the genesis and existence of an Islamic city as its argued that Arab Muslims did not settle in new towns. Some historians share the view that towns in the Islamic period have developed as an extension of the pre-existing ones and some of their morphological features where inherited and some evolved through time. Scholars such as Hakim , Eikelman see the Muslim settlement as an entity with distinctive form and characteristics which led to the identification of key elements and features that bring all these

7

Introduction to the Islamic City, Rabah Saoud, 2002,Foundation for Science Technology and Civilisattion, UK 8 Arabic –Islamic Cities:Building and Planning Principles, B.S Hakim, 1979 130 Vaisali K AC- 634


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settlements under one umbrella. General consensus among scholars on a typical Islamic town will have most if not all of the following features: 

The main mosque



Souqs or Bazaars



Citadel



Residential quarters

7. SWAHILI CULTURE AND MAPPILA CULTURE The Swahili culture and language originated around 3rd century CE as a consequence of the the interaction with Persian and Arabic merchants and explorers. These merchants created trading settlements on the Swahili Coast and nearby Islands mixing with the local Bantu people. During the period from 10th to 15th known as the Shirazi Era, the Swahili culture got further enriched with the interaction between Arabic, Persian and Bantu traditions.

Aspects of Swahili culture are diverse due to its influences from Indian and European cultures as well. Historic Swahili culture was intensely urban and dominated by a strict class culture, with the elite group called Waungwana identifying themselves as Arab- African, and determined to distinguish themselves from the purely Bantu population.

7.1 CASESTUDY- EXAMINING THE ARCHITECTURE OF THE SWAHILI TOWN OF LAMU

Lamu Port and the settlement is the oldest and the best preserved living settlement among the Swahili towns on the East African coast, and therefore justifies the selection for detailed analysis of the settlement and built form.



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FIGURE 39: LAMU PORT

The building and their applied architecture carries a long history that represents the development of Swahili architecture and building technology. The old town is thud a unique and rare living heritage with more than 700 years of continuous settlement which is the same case as in the Mappila settlement of Kuttichira. Residences9 – 

Material used- Coral stones, lime and sand which makes it more durable and sustainable .



Courtyards in a Lamu Residence in placed in front of the building near the entrance.



The external facades are made simple with no balconies, simple window and a unique feauture called Wikio ( flyover between residences for women). These features enhances the introvert nature of the building clearly conforming to the laws of privacy emphasised in the Quran.



9

The aesthetic richness is given more emphasis internally rather than externally.

WHC Nomination Documentation of Lamu Old Port, 2001 132 Vaisali K AC- 634


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FIGURE 40: SWAHILI RESIDENCE IN LAMU

Settlement10 

The narrow winding streets/ alleys are the main feautures of the streetscape of Lamu.



Walls of the buildings and open galleries are designed such a way that they trap and channel the cool sea breeze.

10

WHC Nomination Documentation of Lamu Old Port, 2001 133 Vaisali K AC- 634


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Buildings are Rectangular in shape, oriented north/south and are one or two storeys.



Street settings are in North – South, East- West directions and acts as tunnels and communication areas as well as meeting place.

FIGURE 41: LAMU SETTLEMENT



The town square which functioned as a landing space of the port historically is now a major meeting space.



These narrow streets have hindered motorised traffic to reach the town.



Street networks



Exterior(cemeteries, fields , weekly markets)



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7.2 CASESTUDY- EXAMINING THE ARCHITECTURE OF THE MAPPILA SETTLEMENT OF KUTTICHIRA

FIGURE 42: KUTTICHIRA OR THEKKEPURAM WITH ITS SUBDIVISIONS

Settlement

The central pond acts as the focal point and the main public zone of the settlement from which the settlement derives its name too.



The main streets around the pond ivides into narrow roads which lead to the residential units ( private zone).



The street network has been designed to incorporate the division of public domain with private domain.



Roads are aligned in North-South East –West directions.



The settlement is bounded by sea on the west, Bigbazaar on the north and timber yard on the south which are the main sources of livelihood and employment of the resident Mapplias called Koyas. The eastern boundary was the low lying marshy land now occupied by the Calicut Railway station.



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Residences 

He residences of the regions are large joint family houses called Tharavadus where family follows the matrilineal system.



The planning of the spaces separate the private and public domain.



The planning concepts used in these residences is a mixture of Arabic houses and local Nair houses.



The exterior is very simple when compared to the interior which is heavily ornamented with intricate timberworks by traditional craftsmen.



Local materials such as Laterite blocks, timber and thatch has been used for construction.



The residences growth and extension pattern is organic in nature.

FIGURE 43: MUTHIRAPARAMBU THARAVADU, SOURCE : AUTHOR



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FIGURE 44: BARAHMI VEEDU: SOURCE: AUTHOR

FIGURE 45: DRAWINGS OF SRANGIYALAKAM THARAVADU WITH THE FAMILY TREE OF THE RESIDENTS ,SOURCE: AUTHOR



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7.3 INFLUENCE IN EAST AFRICA



SOCIO CULTURAL –

o Religion- Arabic remains key language used for worship. When Arabs reached Fast African Coast they interacted with the local Batu tribe. The cultural contact led to huge impact on the Swahili spiritual and material culture. Most of the Swahili people converted to Islam. Their laws of marriage were influenced by the Sharia law.

o Commerce and livelihood- Association with Arabs and interlinks with the community has led to the birth of a wealthy sect of Muslim traders in these coast associated with maritime business and transportation of goods from hinderland to the coast. They are renowned as sailors, traders and artisans. o Language and Life style- Kiswahili is the new language that emerged out of this union. o 

ARCHITECTUREo Urban Planning- In urban settings houses have always been built in tightly packed huddles accessed by narrow alleyways, keeping the heat and glare at bay. o Built formThe traditional urban Swahili House is characterised by its veranda in the front, three rooms on each side of a central corridor from which all rooms are accesse d, and the backyard. The house type is in general spatially defined using these crucial qualities. The Swahili house is consid ered flexible because the ground plan can be changed within the limits of the b asic structure. The addition of new rooms, changed positions of doors or wi



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ndows has led to various forms diverging from the original house design. The advantages of the Swahili house com‐pared to ot her house types are that it allows for flexibility in furnishing and functional use. Rooms can also be added at the main house or in the backyard. In original appearance the walls of the Swahili house are made of mud and poles and covered by a hipped roof. Small windows characterises the facades of these houses which are occasionally plastered. Founda‐ tions are often of coral plinths but can by advantage be replaced by a strong and durable soil foundation obtained with 10% cement. The climate and the virtue of modesty extolled by the Quran determine the logic behind traditional Swahili Architecture. Windows did exist but were kept minimum width to limit glare and for privacy concerns. o Elements- A fascinating feature of Omani architecture seen in these buildings is the ornately carved doors which serves the symbol of the wealth of a household.

FIGURE 46: WOODEN DOORS WITH HEAVY DECORATIVE CARVINGS



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7.4 INFLUENCE IN MALABAR



SOCIO CULTURAL –

o Religion- The Mappila community follow the Shari school of Islam like the Arabs. But unlike the patrilineal system followed in the Arab world, their kinship remains matrilineal till date, which is borrowed from the regional Hindu castes of Nairs. Marriages are conducted within the area to avoid mixing with muslims with Persian beliefs. o Commerce and livelihood- Mappilas are essentially a trading community, who dominated the timber and spice trade, bringing these items from the interiors to their godowns near the port and selling them to the Arabs and other foreign merchants. Some sect of Mappils known as Marakkars served as naval army of the Zamorins. In modern era, timber trade has suffered a lot due to recent regulations on felling of trees forcing these traders to look for other means of income. A large majority of Mappilas have migrated to Gulf countries in search for better prospects. o Language and Life style- Arabi –Malayalam was a new language that emerged from the association which is Malayalam, the local language, written in Arabic script. Today this form of language is now overshadowed by Malayalam and exists only in few texts and literary works and is not commonly used by the locals. Although the Mappilas follow a different dialect of Malayalam that includes many words borrowed from Arabic. 

ARCHITECTUREo Urban Planning- The spaces in Mappila settlements follow the principles of segregation of spaces, private from the public, male domain from female domain. The street layout was such that the main branch from the public zone



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sub-divides to narrower streets towards the private zones which is abutted by huge residences on either side. o Built form- The built form is hugely influenced by the climate and regional architecture as it was built by local craftsmen and artisans. o Elements- The carved main door is an important features of these residences. The carvings were usually Quranic verses with decorative features that is commonly seen in the temples of the region. Even the columns are adaptation of the local form. In very few residences in the past , the lattices window or Mashrubiya whis is found in many Arab houses was adapted in residences here. This feature is not seen anymore and has been removed from these residences. The residences built during the 18th and 18th centuries show the usage of stained glass for windows which can either be Arab or colonial influence.

8. CONCLUSION Arabs who once dominated the Indian Ocean trade were the most instrumental in spreading the faith of Islam to other trading countries. Along with this they also left their imprint on cultural setting of these respective countries. As discussed in the contents of the paper the influences that Arabs had on the locals vary in degree from one place to another. In Africa this association led to the emergence of a new community ,culture and a new language “Swahili”. There are strong cultural similarities acknowledged by the diverse peoples. They are matriarchal and family or clan oriented. They observe the normal Islamic celebrations, but the various groups also have dances and festivals from their Bantu cultural roots. They are traditional Sunni Muslims, mostly Shafiite on the East Africa coast.



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In Malabar coast the association gave rise to a new community named as Mappilas , which means “ Son in law”. Like the Swahili people they follow the Shafi school of Islam and matrilineal kinship. Their art forms and cuisine are very much influenced by the Arab connection. The dialect of Malayalam spoken by them has many words borrowed from Arabic.

When it comes to the built form in both cases we can find adaptation from local architecture with Arabic influences in subtle forms in terms of architectural elements and spaces to support the functioning of a Muslim family. However we can find that the level of immersion of the Arab influence is different in these two coasts. While in Africa we can see the Swahili culture spread all along the coast and the language spreading widely, becoming one of the key identity of Africa today, in Malabar coast we can now see that the influences that the Arabs had were more subtle in nature with the local traditions, culture and language having a profound influence in the lives of Malabaris, gradually overshadowing the former. The religion of Islam is still followed in the same form as it was brought in by the Arabs but cultural penetration is less on Malabar coast as compared to the coast of East Africa.



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CHAPTER 11: BIBLIOGRAPHY



May 31, 2014 BIBLIOGRAPHY

1. K.V Krishnan Ayyar: The Zamorins of Calicut, The Norman Printing Bureau,Callicut 1938 2. Mehrad Shokoohy: Muslim Architecture of South India, Sultanate of Malabar and the traditions of maritime settlers on the Malabar and Coromandel coasts, London Routledge Curzon, 2003 3. Roland Miller: Mappila Muslims of Kerala, Sterling Publishers, New Delhi, 1976. 4. John D Hoag: Islamic Architecture:History of World architecture, Faber and Faber, London, 1987 5. M.G.S Narayanan : Calicut City of Truth Revisited, Calicut University 2006. 6. P.P Mohammed Koya Parappil: Kozhikotte muslim charithram, Premier Printers, Calicut, 1995 7. A. Sreedhara Menon: Social and Cultural history of Kerala, Sterling Publishers, NewDhelhi,1979 8. Amos Rapoport: House Form and Culture, Prentice Hall, New Jersey, 1969 9. Bhavana Fathim Hameed: The Socio-cultural manifestation of Kuttichira Mappila Muslim houses Calicut, Kerala, Undergraduate Thesis, CEPT, 2008 10. B.S Hakim: Arabic- Islamic Cities 11. William Logan:Malabar Manual,VOLUME I &II, 1887 12. Panickar.K.M, A History of Kerala(1959) Annamalai University 13. Dr. A.K Kasthurba: Kuttichira — a Medieval Muslim Settlement of Kerala , 2012 14. Anwar A. Aleem ,History of Arab Navigation in the Indian Ocean, Oceanography Department, University of Alexandria, Egypt 15. G R Tibbets, Arab Navigation in the Indian Ocean before the coming of Portuguese-, Oriental translation Fund, Royal Asiatic Society of Great Britian and Ireland, 1911 144 Vaisali K AC- 634



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Conservation of Kuttichira, Kozhikode (India) - A Mappila Muslim settlement

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