final dissertation sarahan

The Tibetan Settlements of Delhi

INDIAN VERNACULAR ARCHITECTURE

STUDY OF KATH-KHUNI ARCHITECTURE

SARAHAN (HIMACHAL PRADESH)

Research Guide

Ar. TARU

Submitted By:

NEERAJ SHARMA

B. ARCH,IV YEAR

FACULTY OF ARCHITECTURE AND EKISTICS

JAMIA MILLIA ISLAMIA NEW DELHI – 110025

Neeraj Sharma 10-AR 41


JAMIA MILLIA ISLAMIA

FACULTY OF ARCHITECTURE & EKISTICS

NEW DELHI- 110025

CERTIFICATE

This is to certify that the dissertation ‘STUDY OF KATH-KHUNI ARCHITECTURE IN SARAHAN (HIMACHAL PRADESH)’ is a work of original nature carried out by NEERAJ SHARMA, IV year B.ARCH, Faculty of Architecture and Ekistics, Jamia Millia Islamia.

It is a report of bonafide research carried out by him under my guidance and

supervision

DEAN (Prof. S.M. Akhtar) Ar.TARU

Faculty of Architecture & Ekistics

Jamia Millia Islamia

Examiner I:



JAMIA MILLIA ISLAMIA

FACULTY OF ARCHITECTURE & EKISTICS

NEW DELHI- 110025

DECLARATION

This is to certify that ‘STUDY OF KATH-KHUNI ARCHITECTURE IN SARAHAN (HIMACHAL

PRADESH)’ has been submitted in partial fulfillment for the course of B.Arch IV year

from Faculty of Architecture and Ekistics, Jamia Millia Islamia.

My original piece has not been previously used in any other form or place. This

subject has not been dealt with before.

I, NEERAJ SHARMA, hereby declare this piece to be original.

(NEERAJ SHARMA)

Faculty of Architecture and Ekistics,

Jamia Millia Islamia.



ACKNOWLEGDEMENT

On the onset of the dissertation I would like to thank a few people without whom my

dissertation would not be what it is. Foremost of all I would like to thank Papa, mom

and brother Nishant whose constant support and prayers are my driving force.

With due regards, I would like to thank my research guide, Ar. Taru, for her support

and help extended during the course of study. The controlled freedom she gave me

to come about the dissertation has helped me in a great way to complete my work.

She was always there to inspire me for which I am deeply gratified to her.

Some people were indispensible part of this dissertation for the time and effort they

put in to help me go that extra mile. Thank you Rabyang, my friend from the Ladakh

Buddhist Vihara, for showing me around the settlement inspite of your busy

schedule. The Mali, The Secretary of the Monastery and Mr. Vijay Khare, whose

short but informative interviews have helped me get a first-hand account of the

settlements.

My friends Shant, and Ashima a constant support and also for discussing the topic

with me at lengths. It made things a lot easier and clearer for me. I would like to

extend my thanks to my classmates Bhrigu, Imran, Prateek Sakshi,and Tahmeena

who have been my pillars of support and my second family.

Neeraj Sharma

B.Arch IV Year

Faculty of Architecture and Ekistics

Jamia Millia Islamia



SYNOPSIS

Introduction

Sarahan is small town in Himachal Pradesh of India. It is the site of famous Bhimakali temple. The town is known as the gateway of Kinnaur. The temple's unusual architecture and wealth of carvings have made it a resplendent example of what is loosely called the Indo-Tibetan style.

Rationale

The vernacular architecture of the Sutlej valley, locally caled ’Kath-khuni’ is constructed out of local deodar wood and slate stone and it is an example of an empirical seismic design in earthquake prone mountainous region of Himachal Pradesh. While ‘Kath-khuni’ architecture is demonstrated to be sustainable but at the same time it is vulnerable to social, political, environmental and inter-community forces. How can a comparison between the sustainability and the threat to continuity of ‘kath- khuni’ architecture be applied to similar situations in urban and regional sectors?

Aim To study the vernacular architecture of the Sutlej valley, locally called ’Kath-khuni’ is constructed out of local deodar wood and slate stone and it is an example of an empirical seismic design in earthquake prone mountainous region of Himachal Pradesh.

Objectives and Scope of Work:

To study the vernacular architecture of the Sutlej valley, locally called ’Kath-khuni’.

Methodology: Interview of the residents of the settlements. Visit to the sarahan and The Bhimakali Mandir area. Photographic documentation of both the areas. Literature and Internet research.


http://en.wikipedia.org/wiki/Kinnaur


CONTENTS

1. A Brief History of Sarahan Pg. 07

2. Introduction to the vernacular architecture Pg. 10

a. What is Kath-khuni architecture?b. Kath-khuni technique: a seismic design:

3. Kath-Khuni architecture: its study within its context Pg. 19a. Kath-khuni architecture: an endangered

system in present time

4. Epilogue Pg. 24

5. References Pg. 25



1. A Brief History of Sarahan

Location and approach

Sarahan is one of the most beautiful village in chopal . Sarahan is located at 31.52°N 77.80°E. It has an average elevation of 2,313 metres above from sea level on the sarahan road .

Sarahan is located 26 km from chopal and 136 km from Shimla .

Brief about the village

It is a picturesque village set “ against the backdrop of magnificent deodar and pine forests, gushing streams and wildflower fields are the present attractions of this place.

The village has many beautiful wooden houses constructed in traditional stone and wood katth –khuni architecture typical of the region with roofs mostly covered in metal sheet or stones.

Landmark

Bhimakali temple

The temple complex has two parallel building s , built around a large square courtyard which is open to sky . in order to ensure strength and stability to the structure , the plinth protection has been made of solid stone with massive deodar beams laid horizontally at wide intervals . the uuper part consist of alternating layers of stones and timber .

This historical temple is a multi-storeyed structured building, a fusion of Hindu and Buddhist architecture. The tall tower like structure and unusual roof of the temple dominate the complex. The centuries old temple is now locked and in the newly built temple, the goddess Bhimakali is portrayed as a maiden and as a woman. This temple complex includes other temples such as Narsingh shrine of Bhairon and Lord Raghunath.


http://toolserver.org/~geohack/geohack.php?pagename=Sarahan&params=31.52_N_77.80_E_

http://toolserver.org/~geohack/geohack.php?pagename=Sarahan&params=31.52_N_77.80_E_


Fig. 1 Map of Sarahan



Pic 2 Bhimakali temple ( Flipnomad)



2. Introduction

2.a What is Kath-khuni architecture?

Himachal Pradesh Kath-khuni architecture (pic . 2) is made of two local materials: Himalayan slate, a dark grey-layered stone that absorbs heat and is impermeable to moisture and deodar timber, a species of mountain cedar, able to withstand exposure to moisture and adjust to climatic and seismic changes (pic.3). The wood comprises a floating frame for the building. Wood is milled into beams. A distinctive feature of Himachal Pradesh wooden buildings is elaborate narrative carving of the wood. Slate stone is the infill for the wooden frame. The slate is rough cut and placed in layers without any mortar.

Pic 2 Ground floor wall showing layering of wood and stone in Kath-khuni house.



Fig. 3 Rendered section of kath-khuni house of Shri. P. C. Aukta, sarahan.

Kath-khuni house forms (fig.4) comprise four primary components: a stone plinth, which creates the base of the house, wood-and-stone structural walls forming the core of the house with floors as an insert, cantilevered wooden balconies acting as the second skin to the house and an overhanging slate tile roof fixed to the wooden framework, which caps the entire structure.

Kath-khuni houses have been made for generations by the cooperative effort of local people. When necessary the locals employ specialist traditional builders, craftsmen and masons. Kath-khuni houses are based on a cuboid „modular unit‟ (fig.5). Small houses are a single cuboid stacked in two or three layers. The size of the house increases by placing cuboids side-by-side and then extending the larger rectangular units up by one or two levels. The largest house we documented was three side-by-side stacked cuboids extending up three levels, comprising nine interior units. Closer examination of the interior spaces of the houses reveals half levels and intermediate spaces not obvious from the outside of the building. The complexity of each house, the decoration and the delineation of space reflect the size of the family, their wealth, and their connection to local beliefs and their adaptation to the changes in the society.



Fig. 4 Module unit – „Cuboid‟ of kath-khuni house and typology of the houses within Sutlej valley

Fig. 5 Sectional perspective showing different spaces, Aukta house, sarahan

A distinct pattern of spatial organization of houses in the Sutlej valley region in Himachal Pradesh is observed after surveying many examples (fig.6). The gaushala or animal shed is on the ground floor, storage rooms on the middle floor and the kitchen and living spaces on the top most floor. In a large house, there is room for



extra spaces to be inserted that are not visible from the outside. These storage and living interior spaces are connected on the outside of the house through transitional element including plinths, balconies and stairs. Inside the house the hidden spaces can be accessed through series of trap doors in the floor and wooden ladders to climb between levels. The house is built to adjust to the changing seasons of an extreme climate that plays an important role in defining the use of space. In the warm sunny days activities take place outside the house on balconies and plinths, while during the colder periods, during winter and at night, daily activities are performed in the inner rooms.

Pic. 6Different types of balcony in kath-khuni houses, Sarahan .

Kath-khuni houses have architectural details that respond to their environment. Doors and the windows are small allowing only one person or one cow to enter at a time. The interior surface of the structural walls in the living space is finished with wooden planks or mud. Small openings of doors and windows prevent heat loss. These details keep interiors cool in summer and warm in winter. Balconies act as a „second skin‟ for the main structure assisting in maintaining the interior temperature (pic.7). The heat from the animals‟ bodies in the ground floor gaushala rises up through the house to keep the living spaces warm. Trap doors and vents in roof promote air circulation. The curvilinear gable or pent-and-gable roof allows snow to settle on the roof acting as the insulation during harsh winters. When you gather all of these components together you have a tight, sound and flexible living space that is adapted to changing conditions in a remote zone. The built form is a cohesive and coherent unit.



Kath-khuni construction is efficient in this mountainous terrain because stone is close at hand and rubble provides an easy alternative to slow setting mortar. Until recently wood was readily available locally and small water powered mills could process the raw materials. Construction takes place in stages, whenever materials and labour are available. The local raw materials are not adversely by seasonal changes so you can work year round. Thin walls can be made for interior spaces thus achieving maximum height with minimum material. Raw materials are not wasted. Buildings are energy efficient. These buildings leave a lasting, small footprint.

Pic 7 Mountain view, near sarahan, Chamba district



Pic 8 Detail of the corner junction showing wood beams with stone layering in dry masonry technique, sarahan



2.b. Kath-khuni technique: a seismic design:

Himachal Pradesh is an earthquake prone mountainous terrain (fig.8). In our research we discovered that kath-khuni construction is seismic resistant. To prove this we examined the traditional construction methods. Earthquakes are caused by the shifting of tectonic plates of the earth‟s crust and the resulting release of energy in the form of seismic waves on the earth’s surface. The villages situated on Himalayan slopes experience landslides. They are susceptible to seismic forces. Kath-khuni houses are constructed to withstand consistently occurring ground movements.

Pic 10 Detail of the construction of Kath-khuni house, sarahan

In kath-khuni technique, the structural walls of a building are systematically layered wood and stone in what is termed „composite construction‟ (pic.10.). Wood (acting as the tension member) and stone (taking the compression) are stacked horizontally,



in alternating rows, parallel to the ground. Wood-and-stone walls not only resist the racking forces of an earthquake, but are also configured to resist sliding or overturning. Kath-khuni construction displays a repetitive system of using local materials tolerant of the size and scale (fig.10). The plinth of a kath-khuni house is constructed entirely of stone. The base of the structural wall is two parallel layers of stones installed flat. Depending on the size of the stone, the gap in middle is filled with random rubble. Larger stones are stacked up on the outer edge and the corners of the wall to provide stability. There is more stone than wood at the base of the building creating a heavy foundation. Stones are placed using dry masonry technique without mortar that would crack and crumble in an earthquake. Stacking stones provide flexibility allowing walls to adjust to the foundation. The sides of the foundations slope inwards thus locking the structure together during seismic events. This is important in earthquake-prone areas because buildings must move as the ground shifts.

Fig . 11 Exploded view of kath-khuni house



Moving up from the foundation side-by-side timber beams interspersed with layers of stone form the frame. The gap between the timber beams is completed with an infill of rubble to give mass and support to the structure. Wood frames the stone thus anchoring the structure to resist unstable gravitational forces.

Framing results in higher damping and allows dissipation of the energy. To complete the building the timber frame is repeated upward with a stone layer in between. As the construction precedes vertically, the height of the stone layer decreases and ultimately only the wood frame stacked up on another wood frame completes the structural wall. Slate shingles, as roof tiles, rest on the wooden framework and cap the building (fig.11). Though heavy, the slate shingles are made flexible by fixing them to the wooden framework with metal nails at a single pivot-point.

Flexibility allows the roof surface to adjust to rain and snow shedding the load of moisture and keeping the interior dry. Pivot-point fixing helps to dissipate energy during earthquakes. The overhang of the roof creates a stabilizing pressure on the walls. As the roof sheds its load during an earthquake, pivoting pegged stone tiles fall outside the perimeter of the main structure rather than collapsing inwards. The buildings we visited have survived many documented seismic incidents.



Pic 12 Bhimakali Temple, Sarahan Town, Himachal Pradesh.

3 Kath-Khuni architecture: its study within its context

Himachal Pradesh is the Himalayan Mountain state in India ranging from 350 meters to 6000 meters above sea level, famous for Hill Stations of the British Raj, the current home in exile of the Dalai Lama, and for its‟ remote religious architecture. The vast majority of indigenous villagers live in wood and stone houses they have built up uncharted mountainsides. They live by livestock herding, agriculture, apple farming, bee keeping and various crafts including weaving, woodcarving, stonework and miniature painting. In a typical village, one sees a community courtyard, village temple, family courtyards, individual houses and a community granary.



The Kath-Khuni architecture including houses, granaries and folk temples are neglected. Until now only the great wooden temples of the region have received scholarly attention. For example the Bhima Kali Temple at Sarahan (fig.12) or other wood and stone temples that gets noticed is the Tower Temple, Jhaknoti village, the Pent-and-Gable local temple in Matwani village and the Pent roofed Mahasur Devata Temple, Old Jubbal village. Little attention has been paid to the vernacular houses and granaries that define the architectural tradition of the region.

3.a. Kath-khuni architecture: a sustainable system of construction

Through this process I also discovered the eco-system of building design. Based on a cuboid modular typology, each home or granary is constructed according to the resources and the needs of each family. At the same time, the local surroundings, existing terrain and the available natural resources are utilized in symbiotic manner. The orientation of buildings takes full advantage of existing climatic and seismic conditions in order to be secure, to maximize light and air circulations, and to fit into the cultural and aesthetic norms of the surrounding building. We concluded after all of this work that kath-khuni is sustainable design.

The key factors in sustainable architectural eco-systems relating to wood-and-stone vernacular ( Kath-khuni) architecture of Himachal Pradesh (fig.13)are: The use of local materialsLocal transport and processing of raw materials (wood and stone preparation) The building planned according to the local terrain Construction uses local labour and specialist local craftspeople The design of houses and granaries is flexible for the size and resources of each family The building system from the smallest joinery to great roofs and balconiesis earthquake proof. This is a requirement with the high possibility of seismic activity in the mountainous areas

The kath-khuni technique can be applied to the smallest structure like a granary to the large scale institutional buildings like temple complex and Darbargadhs (residence of kings and queens) traditionally construction was taken on in a barter system. Raw materials and local labor were traded for other goods and services in an elaborate exchange that was not based on currency.



Pic 13 Rendered view of kath-khuni house



3.b. Kath-khuni architecture: an endangered system in present time

At the same time as I can see compelling examples of the viability of kath- khuni architecture as a sustainable eco-system, I see that the society and the landscape is rapidly changing and not necessarily for the better (pic.14). The question that gets raised in these circumstances is that why is kath-khuni architecture becoming an endangered system?

Pic 14 New constructions using new materials like concrete and metal in Jubbal Village.

Few apparent reasons are:

Roads and Government infrastructure are rapidly changing the Himachal Pradesh landscape. Previously inaccessible areas have become part of the mainstream overnight.

There is a continuously changing use of building. For example grain storage (the principal use of granaries for generations) has been replaced

with the storage of apples for selling in urban markets. More and more young villagers are leaving the area for higher education, jobs in urban centres and alternative forms of income generation. This breaks the link of the system of passing the empirical knowledge from one generation to another resulting into loss of oral tradition.

At the same time there is a natural desire by locals to have 21st century amenities including electricity, plumbing and internet connectivity as well as insertion of popular



style of furniture. This is a natural social evolution that has impact on the architecture because the kath-khuni buildings are not necessarily easy to convert.

The government has put great restrictions on allotment of trees to local people. There is no consistent policy of reforestation so that the deodar trees required for construction are simply no longer available.

With the coming of roads and a cash economy, there has been wholesale removal of natural resources of Himachal Pradesh by outside forces.

An insensitive invasion of water resources has occurred with the tapping of hundreds of small and medium scale hydro-electric projects that are „below the radar screen‟ in terms of their being assessed for environmental impact.

The idea of the „ pukka’ house by the local results into construction in reinforced cement concrete (RCC) but due to lack of knowledge of this material, the aspect of seismic design is lost.

There is an increased use of imported, often inappropriate building materials to replace highly valued and increasingly unavailable local materials.

With the migration of villagers away from their homes, there is an increasing loss of knowledgeable labour for construction trades. There is minimal knowledge of the daily life in the villages, so that decisions about the region and the village are often made in faraway cities without knowledge or consent of local people.

There is a lack of communication between institutions and organizations trying to preserve kath-khuni and the needs of the local people.



4. Epilogue

How does all of this apply to cities?

Through our study of kath-khuni, we can come to know how to build a village or a community habitat from the ground up and to map living at home. If a similar approach is applied in cities, a great deal of more information about the lives of people staying where change is happening will come forward. Community participation, action research and citizen design teams need to be part of all types of change. The indigenous knowledge of the villagers we met works with everything from their basic habitation needs to how they accept new opportunities for social interaction and how they incorporate contemporary design into their lives.

We need to spend more time with the inhabitants of cities, with families, workers and locallabourers to understand their vision of the future. When we recognize local people’s needs, aesthetics and community values as well as the practical requirements for a safe and meaningful „home‟ then we will be able to have an inclusive architecture. By building knowledge and respect we will build communities. Only when we include all of the people (fig.20) will we be able to fight for continuity of habitable and humane architecture



6. References

Bronner, Simon J., “Building tradition: control and authority in Vernacular in Architecture”

Architecture in the 21st Century: Theory, Education and Practice. Asquith L & Vellinga M.(eds.) Taylor and Francis. 2005: 23-45

Dasgupta, Arunava, “The Himalayan Vernacular An architectural journey towards its future” (Report of the Government of Himachal Pradesh), 2005 (G.G.S.Indraprastha University).

Jain M and Singh I, “Traditional Architecture and Planning Techniques in Himachal

Pradesh” in Journal of The Institution of Engineers (India), July 2004

Photo Credits:

All Photos are clicked by the author unless specified.


final dissertation sarahan

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