International Journal of Cultural Inheritance & Social Sciences (IJCISS)

Vol. 2 Issue 1, March 2020, ISSN: 2632-7597

Journal Homepage: http://ijciss.com/, Email: [email protected]
Double-Blind, Peer Reviewed, Refereed & Open Access International Journal

Architecture shaped by socio-cultural influence and climate: Lessons

learnt from study of vernacular architecture of Kerala.
Dr. Janmejoy Gupta (1), Naushaba Jameel (2) & PushpitaPadhy (3).

(1) Associate Professor and HOD, Deptt. Of Architecture, School of Planning and
Architecture, Vijayawada, AP-520008.
(2) B.Arch. (Birla Institute of Technology, Mesra, Ranchi, Jharkhand, India-835215.)
Presently Architect at SWBI Architects.
(3) B.Arch., Pursuing M. Arch (Landscape Architecture, School of Planning and
Architecture, Vijayawada, AP-520008.
Corresponding author: [email protected]/[email protected]

Abstract.

The vernacular architecture of any place is evolved through ages by consistent and
continuous effort for more efficient solutions. Housing typologies though a result of
multiple determinants, climate and culture are the two most important determinants.
Materials, construction, and technology are best treated as modifying factors, rather than
form determinants. This paper studies the evolution of vernacular architecture of Kerala in
response to climatic conditions and varied cultural influences it has been subjected to. The
orientation of buildings‟, internal arrangement of spaces, the presence of internal court-
yards, use of locally available materials and other socio-cultural factors have combined
together to create the vernacular architecture as it exists today. Other than improved
thermal comfort, the vernacular architecture of Kerala also gives a number of pointers
towards betterment of architectural quality in modern architecture with respect to planning
principles, aesthetics and building materials used in built form. Alongside, this paper also
looks at the different architectural lessons that can be learnt from the vernacular
architecture of Kerala to be applied to modern architecture practiced in Kerala to make it
more culturally and climatologically contextual to Kerala.
Key Words: vernacular, architecture, culture, materials, technology.

1. Introduction.

The word „vernacular‟ is derived from the Latin word “Vernaculus” meaning local or
native. Hence vernacular architecture refers to “native science of building”. Many
architectural publications advocate that traditional and vernacular homes form the basis of
environmentally conscious design. In developing countries, where most of the population
remains in rural areas using traditional buildings and technologies, the only feasible way to
provide them with better living conditions is to upgrade traditional and vernacular homes.
(Meir and Roaf, 2006)

Vernacular buildings record lifestyles of the past when people had to find a sustainable
way of life or perish, just as we will have to now. The new importance of vernacular
building is that it has vital ecological lessons for today. (Pearson and Meeson, 2001)

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International Journal of Cultural Inheritance & Social Sciences (IJCISS)
Vol. 2 Issue 1, March 2020, ISSN: 2632-7597
Journal Homepage: http://ijciss.com/, Email: [email protected]
Double-Blind, Peer Reviewed, Refereed & Open Access International Journal

1.1. Vernacular Architecture of Kerala.

Although housing typologies are a result of multiple determinants, climate and culture are
the two most important determinants. Materials, construction, and technology are best
treated as modifying factors, rather than form determinants. They make possible the
enclosure of a space organization decided upon for other reasons, and possibly modify that
organization. They facilitate and make possible or impossible certain decisions, but never
determine form. (Rapoport,1969)

Broadly speaking, however, vernacular architecture of a region is primarily influenced by

the following characteristics:-

o Climate.
o Locally available building materials.
o Indigenous Construction Techniques.
o Local customs and Social Traditions also influence and mould vernacular
architecture of a region. Thus there is a need to study social and cultural influence
on built form.(Susilo, 2010)

The role of each of the above-mentioned four aspects in shaping the vernacular
architecture of Kerala is discussed in the following section.

1.1.1. Climate.

Through the years, amazing skill has been shown by primitive builders in dealing with
climatic problems, and their ability to use minimum resources for maximum comfort. One
is repeatedly struck by the knowledge and discrimination of such builders in selection of
sites and materials suitable to the specific local microclimate. The traditional requirements
for placement on site and form which may sometimes have a climatic rationale often
become too rigid, not allowing for adjustments of the model for specific local
requirements. (Rapoport, 1969)

Figure 1: Location of Kerala in India. (Source: www.mapsofindia.com)

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International Journal of Cultural Inheritance & Social Sciences (IJCISS)
Vol. 2 Issue 1, March 2020, ISSN: 2632-7597
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Double-Blind, Peer Reviewed, Refereed & Open Access International Journal

Kerala is situated at the south most tip of India between latitudes 8°.17‟30”N and
12°.47‟.40”N in the northern hemisphere and longitudes 74°.27‟47”East and
77°.37‟.12”East. (Figure 1)The mean daily temperature fluctuates from 26 to 27.5 degree
Celsius over the course of a year. The mean daily maximum temperature ranges from 29 to
32.5 degree Celsius. Humidity fluctuates through a considerable range. For the same day
humidity may range from 70-80%at 9 am and 50-60% at 6 pm. Thereby, humidity plays a
major role in determining the strategies for achieving comfort. The tropical heat and
humidity are the main guiding factors behind the climate-responsive design of vernacular
dwellings.

1.1.2. Local building materials.

Limited materials and techniques, used to their ultimate, must be used to define place.
Typically, under such conditions, builders will work up to the technological limits at their
disposal. Vernacular builders are able to conserve their materials because they have
detailed and precise knowledge of the behavior and characteristics of materials, not just in
terms of climatic response and construction, but also in regard to weathering- how the
materials and building fabric will stand up to the ravages of time and weather. Vernacular
builders always use materials most conveniently available and often the nature of local
materials determines form. [3]

The common building materials used for vernacular construction in Kerala are mud,
laterite, granite stone blocks (in foundations), lime mortar, wood, bamboo, clay roofing
tiles and coconut palm leaves. Clay is used in many forms - for walling, in filling the
timber floors and making bricks and tiles. Palm leaves are used for thatching the roofs and
for making partition walls. Timber, abundant in the state, is the other most important
structural element used in Kerala.The natural building materials available for construction
in Kerala i.e. stones, timber, clay and palm leaves have anchored and guided the
acceptance or rejection of outside influences.

From the limitations of the materials, a mixed mode of construction was evolved in Kerala
architecture. (Figure 2) 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 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.The availability of granite -a strong and durable building stone is restricted
mainly to the highlands and marginally to some hilly zones. Accordingly, the skill in
quarrying, dressing and sculpturing of stone is scarce in Kerala. Laterite stone however, is
abundantly found as outcrops in most zones. Soft laterite available at shallow depth can be
easily cut, dressed and used as building blocks. It is a rare local stone that gets stronger and
durable with exposure to the atmosphere. Block of this stone may be bonded in mortars of
shell lime; – the classic binding material used in traditional buildings.The major building
material used was a locally available inferior variety of laterite stone, locally known as
„cheekkal‟. Timber remains the prime structural material abundantly available in Kerala, in
many varieties – from bamboo to teak and rosewood. The skilful choice of timber, artful
assembly and delicate carving of wood work for columns, walls and roofs frames are the

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Vol. 2 Issue 1, March 2020, ISSN: 2632-7597
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unique characteristics of Kerala architecture, using accurate joints. Clay was used in many
forms – for walling, in filling the timber floors and making bricks and tiles after firing in
kilns, tempered with admixtures. Palm leaves are still used effectively for thatching the
roofs and for making partition walls. Along with mud walls it is still the poor man‟s
construction material.
The unique features of Kerala‟s style of architecture are largely due to the peculiar features
of the production materials obtained there. Abundant use of red bricks and wood are the
essential features of native architecture. It is largely due to the use of these production
materials that carpenters gained prominence in the domestic architecture in Kerala.

Figure 2: Varied typologies of traditional vernacular dwellings in Kerala.

(Source: https://en.wikipedia.org/wiki/Architecture_of_Kerala.)

1.1.3. Socio-Cultural Practices & Traditions.

The different forms taken by dwellings are a complex phenomenon for which no single
explanation will suffice. All possible explanations are variations on a single theme: people
with very different attitudes and ideals respond to varied physical environments. These
responses vary from place to place because of changes and differences in the interplay of
social, cultural, ritual, economic and physical factors. These factors and responses may
also change gradually in the same place with the passage of time. However, shunning of
rapid change and persistence of form are characteristic of primitive and vernacular
dwellings. The influence of kinship and caste as the prime social influences can be seen in
villages near Cochin in Kerala, and as a result the village here has little social unity. Caste
distinction results in a low community spirit in these villages. The arrangement reflects the
importance of religious sanctions and contempt for manual work. Only the rich landholders
have substantial houses. Lesser householders and tenant farmers live in simpler houses of
mud brick, while labourers, artisans, and most of the population, who have no group
property and no internal cohesion, live in one-or-two room huts of mud, bamboo, palm-
leaves, or straw.
In a typical settlement, the houses of the well-to-do Brahmins and Nayars stand apart, each
in its own compound, loosely grouped around temples and ceremonial bathing tanks. The
huts of the low caste artisans form one or more separate hamlets, while those of the
agricultural labourers are scattered among the paddy fields. The houses of the Brahmans
and Nayars are laid out according to the religiously sanctioned rules for that caste. The
compound is divided into four sections by north-south and east-west lines. The house itself
lies in the north-east part and is of four blocks around an open rectangular court, with a
verandah on all sides. The west block is for sleeping quarters and stores, the north for
kitchens and dining. The east and south blocks open to the court where visitors and guests
are received. (Susilo, 2010)

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Like caste prejudices, discriminations in the dwelling places according to the occupant's
caste were also predominant in the past and some of the traditions continue till today. Each
dwelling place is known by different names depending on the caste of inhabitants. The
Blacksmith, the Goldsmith, the Carpenter and the Toddy driver inhabit in houses called
Pumor Kudy. The temple servant dwells in a Wariam or Pisharam; the Nayar abides in a
Vidu or Bhavanam, while the man in authority of their caste dwells in an Idam, the king
resides in Kottaram or Kovilakam, the Namboodiri (The Hindu Brahmins) stays in an
Illam, while his fellow of higher rank calls his house as a Mana or Manakkal. The analysis
of Kerala‟s vernacular architecture shows how the living culture in Kerala include the non-
hierarchical communal governance and acknowledgement of linear settlements, exterior
living, and single hall multifunction house. Kerala‟s traditional-vernacular architecture
enhances the discourse of eclectic architectural design before the western influence
formalized colonization and its monopoly over the Asian trade network. The architectural
designs of the period suggest an intermingling of cultures that happened ingenuously.
Kerala architecture in general has shown cross boundary and multi-cultural architectural
styles and gestures. (Susilo, 2010)
1.1.3.1. Social & Cultural influence on built form.
Given a certain climate, the availability of certain materials, and the constraints and
capabilties of a given level of technology, what finally decides the form of a dwelling and
moulds the spaces is the vision that people have of the ideal life. The environment sought
reflects many socio-cultural forces, including religious beliefs, family and clan structure
and social organization. The houses and the villages are symbolic of the fact that societies
share generally accepted goals and values. Vernacular dwellings are more a result of the
aims and desires of an unified group for an ideal environment. (Rapoport, 1969)

The culture and life that developed within some of the settlements were entirely different
from those seen in the traditional indigenous settlements. The matriarchal system of family
led to the joint family system, where the members of a family lived together under the
same roof. In some settlements, the principle of living together and sharing each other‟s
space got reflected in their planning of the settlements and it zoomed down into the
architecture of their houses. Castes played a dominant role even in the selection of building
site during those days. Kerala is known to have only three castes; it does not have the
Vaisya (business) caste. Yet this idea seemed to be based on the narrations of Hindu
agriculture tradition as a predominating living culture. These narrations did not consider
the immense development of the coastal area which was developed by traders whose lives
depended on maritime trading and fishing. They roamed the coast and river canals. Yet
usually these people belong to a non-Hindu Malayali or foreign culture, such as Gujarati,
Kongkani, Jewish, and Arab. Some of their settlements took alien forms different from the
Kerala type, such as those found in Cochin and in Matancheri, Central Kerala. In the
district of Kottayam there is a traditional strip of canal-settlement with a couple of rows of
traditional-vernacular houses facing the river and the boulevard flanking both sides of the
river. These strips mostly belong to traders and merchants who are Muslim and Christian
Syrian. The house types are popularly considered Christian Syrian and perform the eclectic
vocabulary of Kerala, Southeast Asian, and Portuguese styles. The seashore settlements,
especially those around the ancient trading ports, show the most extreme eclectic features
compared to those in inland Kerala. (Susilo, 2010)

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1.1.4. Indigenous Construction Techniques.

Since the number of solutions, at least in principle, is limited, it can be said that every form
of construction can be found in vernacular dwellings, including many innovative structural
concepts. (Rapoport, 1969) Indigenous Construction Techniques, developed over years,
by acquired and disseminated skills by locals, are also a deep-rooted component of the
cultural influence on built-form of a region.

Due to the limitations of building materials, a multi modal approach of construction

evolved in Kerala. Roofing is done using thatch or clay tiles (fish scale tiles and Mangalore
tiles). The thatched roof demands periodic care as it has to be renewed every year; this
consequently ensures the proper maintenance of the roofing system.Stone work was
restricted to the plinth even in prestigious buildings including temples and palaces. The
indigenous adoption of the available raw materials for architectural expression thus
became the dominant feature of the Kerala style.The sculpturing of the stone was mainly
molding in horizontal bands in the plinth portion (adhistans) whereas the carving of timber
covered all elements - pillars, beams, ceiling, rafters and the supporting brackets.
Roofing was done using thatch or clay tiles (fish scale tiles and Mangalore tiles). The
thatched roof demands periodic care as it has to be renewed every year; which ensures the
proper maintenance of the roofing system. Roofs in Kerala houses reflect the outstanding
features of shingle and bent roof construction. It reflects the logic of tropical sloping as
seen in the shingle, hip, saddle roof and the span of eaves of the roof slopes. (Figure
3)Kerala‟s roof structures have three dimensional space frames. The basic structural
elements consist of pairs of kazhukol (rafters) resting on an uttaram (wall plate). Pairs of
kazhukol will meet on a montayam (ridge) to make the hipped roof. Pairs of kazhukol
(rafters) would be bound by horizontal rods going through other pairs of kazhukol. This
rod is called vala. Thus, the vala, kazhukol, montayam and uttaram become one unit of
roof construction. The path of the vala determines the roof construction of Kerala houses
as a three dimensional rigid space frame. Expressions of Kerala‟s roof construction include
various designs of the pitched gable or mukhapu, especially in South Kerala. (Figures 4
and 5) The kazhukol-vala (rafter-rod) construction was originally a simple rope-tied
construction which is usually utilized in humble bamboo huts. (Pillai, 2006)

Figure 3: Typical sloping roof of Kerala vernacular hut in coastal region nearby to
Kanyakumari. (Source: author)

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Figure 4: Different roof forms found across Kerala.

Source: Pillai, H. (2004) in http://www.archiestudio.in/. (Accessed in July 2016)

Figure 5: Roof of Padmanabhapuram palace, Kerala- a palace done in the vernacular style
for the erstwhile ruling family of Kerala.
(Source:http://arkistudentscorner.blogspot.in/2012/01/padmanabhapuram-palace.html.)
2. Prevalent Architectural Styles of Kerala.
Kerala had developed its own housing concepts from time immemorial, which is unique in
the sense that it is highly scientific, technical and adaptive to the environment.
The major styles of Kerala‟s architecture are classified into two major styles as mentioned
below:-

 Chatussala and Thravad style.

 Agraharams.

The types of Traditional Houses can also be broadly classified into four types depending
on the number of blocks contained in the dwelling:-

 ekashala( a single unit block)

 dwishala( an assemblage of two blocks)
 trishala (three blocks)
 chatussala (four blocks with courtyard)

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2.1. Chatussala.
Chatussala is the most primitive form of Kerala house. Chatussala means the assemblage
of four blocks with a courtyard or an edifice of four halls. The four blocks are individually
called as Dikshalas, each oriented to a cardinal direction. They join together, enclosing a
central courtyard or anakanam or nadumuttam, to form a Nalukettu. (Figure 6)

The free flow of air and the pressure system are vital in the designing of Chatussala.
Similarly the triangular shaped roof follows the Pythagoras Theorem, whereby, the 3-4-5
arithmetical systems fulfill it.

Figure 6: Chatusala planning. (Source: co-author)

2.2. Thravad Style

The traditional homestead in Kerala is the ‘tharavadu’, a complex built unit comprising of
many sections with specific usages. It has evolved from the basic Chatussala form.The
basic units of these houses were square or rectangular structures where four blocks are
joined together with a central courtyard open to the sky. The four halls on the sides are
named vadakkini(northern block), padinjattini(western block), kizhakkini(eastern block)
and thekkini(southern block). (Figure 7)

Figure 7: Different names of the blocks in Thravad Style. (Source: co-author)

Based on the number of courtyards, the Thravad Style House has been broadly divided into
following three types as mentioned below:
1. Nalukettu-one courtyard with four blocks in cardinal directions.

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2. Ettukettu-two courtyards with eight blocks in cardinal directions.

3. Pathinarukettu-four courtyards with sixteen blocked structure.

2.2.1. Nalukettu.

Nalukettu is the traditional homestead of Tharavadu where many generations of a

matrilineal family lived. The four blocks are individually called as Dikshalas, each
oriented to a cardinal direction. They join together, enclosing a central courtyard or
anakanam or nadumuttam, to form a Nalukettu. The architecture was especially catered to
large families of the traditional tharavadu, to live under one roof and enjoy the commonly
owned facilities. Among those architectural strategies a few are, as follows: [Source:
Choyimanikandiyil,K. (2018)]

1. That at the middle of the padnijatini(western block), there will be the pooja
muri(placeof worship) and 'nellara' (room for keeping paddy).

2. On both the sides there will be two bed rooms Thekkini and kizhakkini are meant for
receiving the guests.

3. Vadakkini is for cooking and dinning. (Kitchen and dining room).

4. In the middle of the structure there will be the central yard which will be in
arectangular shape. 'Nadumuttam' (central yard) will be useful for getting lightand air
into the house.

5. Moreover there will be an underground cave for storing the rain water that falls in the
'Nadumuttam'. (Figures 8, 9 and 10)

Figure 8: Elevation and Plan of a Traditional Nalukettu. Source: Adapted from

Choyimanikandiyil,K. (2018).

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Figure 9: Section of a typical Nalukettu. Source: Pillai, H. (2004) in

http://www.archiestudio.in/. (Accessed in July 2016)

Figure 10: View of a Nalukettu cluster. (Source: author)

2.2.2. Ettukettu
An 'Ettukettu' is that which is joined by two 'nalukettu's. An 'Ettuketu' will have two
nadumuttams. (central yard)For larger homes and wealthier families, there are more
elaborate forms of the Nalukettu, called the Ettukettu (eight halls with two central
courtyards). (Figure 11) (Fuller and Narsimhan, 2010)

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Figure 11: Elevation & Plan of a typical Ettukettu. Source: Pillai, H. (2004) in
http://www.archiestudio.in/. (Accessed in July 2016)

2.2.3. Pathinarukettu
Pathinarukettu is elaborate buildings characterized by sixteen halls with four central
courtyards. They belong to the wealthier people of Kerala including the royal families.
(Figure 12)

Figure 12: Elevation of a typical Pathinarukettu. Source: Pillai, H. (2004) in

http://www.archiestudio.in/. (Accessed in July 2016)

2.3 Agraharams.
The Agraharams of Kerala is the standing vestiges of the history of a group of people who
were basically Brahmins who had migrated to this land and made it their abode. The name
originates from the fact that the agraharams have rows of houses on either side of the road
and the temple to the village god at the centre, thus resembling a garland around the
temple.
According to the traditional Hindu practice of architecture and town-planning, an
agraharam is held to be two rows of houses running north-south on either side of a road at
one end of which would be a temple to Shiva and at the other end, a temple to Vishnu. The

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design and layout of the Brahmin agraharams are in contrast to the traditional architectural
style followed in Kerala. (Ayyappan, 2000) (Figures 13 and 14)

Figure 13: Planning of Agraharam.

Figure 14: View of an Agraharam.

Source: (Fig 13 & 14): Ayyappan K.A. (2000).
2.3.1 Features of Agraharams. (Based upon study done primarily by Fuller and
Narasimhan, 2006 and later studies)

 Followed a Linear Planning.

 Grid Iron Pattern or Concentric Ring- with temple forming the main focus.
 Rows of Houses – single or double storied – with traditional pitched roof form striking
a significant profile against the sky.
 Narrow streets forming an integral extension of living space.
 Water bodies were always in the vicinity of the settlements as the Vedic life
recommended.

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The spatial planning of the agraharams follows a linear pattern with rooms arranged one
after the other. The spaces inside have special purposes, and among them privacy of the
occupants is of the least concern. The various components of the agraharams are the
following:

2.3.2. Components of Agraharams.

1. Puramthinna – the long corridor/verandah running in front of the agraharams.
This space also acted as a community gathering place where the men assembled
for religious discourse.
2. Akamthinna– the small room next to puramthinna, this room incorporates the
konippadi(stairway) leading to the upper storey.
3. Rezhi– this is the central room in an agraharam which acts as the living/bed
room, the important religious ceremonies and rituals associated with the Brahmin
community are also performed in this place.
4. Thalam– it is the space around the courtyard, the homakundamor the place for the
sacrificial fire is located here.
5. Mittam– the courtyard is a part of the rezhi itself and often there is no separation
between these two spaces.
6. Adukkala– this is the kitchen.
7. Kuchil– these are the rooms located at the extreme end, where the private quarters of
the women are located.
8. Machil– Machilis the attic room. The stairway from the akamthinna leads to the
machil. This room is assigned for the use of newly wedded couples.
9. Kottil– the independent structure located at the extreme end, it is often used as a cow
shed or as storage space. (Figure 15)

Figure 15: Typical section of Agraharam.

Source: https://peacocktrail.wordpress.com/2016/04/27/agraharam-kitchen-history-
samayalkattu. (Accessed on December 2016)
3. Discussion: The various facets based on which the existing types of vernacular
architecture are analyzed are as listed below. These facets are selected based on the general
criteria which contribute to making a building functional, thermally comfortable inside and
aesthetically good.

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3.1. Site Planning.

The houses in Kerala have a pre-conceived notion as to the sites to be selected and rejected
for the welfare of the inmates of the dwelling places. Lands having circular, semi circular
and triangular shapes, hexagonal trident shapes, winnow-like shapes, land sites having the
shape of the buttocks of fish, elephant and tortoise were totally abandoned by the locals of
Kerala. Besides these, landholdings in which one end is wide and the other side tapering
like the face of a cow; places where ash, charcoal, chalf of grain, bones, hairs, worms, etc.,
are seen or dug, land having termite hills, or caves, and soil having nasty smell and
directed towards a comer are considered to be unacceptable for the purpose of a dwelling
place.

The agraharams were usually following a linear planning, quite in contrast to the
arrangement of rooms around the courtyard seen in the traditional Kerala houses. The
planning and architecture of these two housing patterns have evolved over time taking into
consideration various parameters like the local climatic conditions, availability of local
building materials and the skills employed in construction.

3.2. Planning Principles.

The selection, orientation and location of the house in traditional Kerala concept were
greatly influenced by the concept of vasthu purusha mandala, the methodin Indian
tradition based on solar passive design and related geometric ways of spatial planning
,which formed the primary resource of Hindu architecture. According to vastu, the site is
divided into nine veedhis or paths by concentric squares. The design and layout of the
Brahmin agraharams are in contrast to the traditional architectural style followed in
Kerala. As explained before, the settlement pattern followed by the traditional Brahmin
settlers was guided by certain parameters like the social position of the community, their
association with the temple and of course, the patronage of the royals. The linear pattern of
agraharams cannot be overlaid on the vasthu purusha mandala.

3.3. Climatically responsive vernacular architecture of Kerala.

The planning and architecture of the vernacular housing patterns have evolved over time
taking into consideration various parameters like the local climatic conditions, availability
of local building materials and the skill employed in the construction. The courtyard
houses of Kerala show a direct response to the climatic conditions of the place. In the hot
humid climatic conditions of this region, the courtyard ensures easy ventilation.
Traditionally, the sloping roof of the houses lets in a little sunlight to the interiors of the
traditional Kerala houses; this is compensated by the presence of the large courtyard. The
courtyard has some religious association too, as traditionally, the open courtyard in a
Kerala house is considered as the „deva sthana’ -the most sacred place assigned to the gods
and hence construction is not allowed there. The presence of highly insulative building
envelop for thermal protection, provision of verandahs for protection of external walls
from solar radiation and the pitched roof for protection from heavy rain together are highly
effective for a passive environment control system in Kerala‟s vernacular residential
architecture. (Chani, 2013)

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3.3.1. Various strategies for indoor thermal comfort in domestic structures of Kerala.

In the traditional vernacular house types, the roof is not exposed to direct sun for the whole
day, whereas in terraced buildings, the flat roof is exposed to sun throughout. The
permeable tiled roof cools down faster owing to its low thermal mass. The traditional roof
system of the region consists of wooden rafters overlaid with Mangalore tiles over wooden
ceiling. The enclosed attic space acts as insulation in itself improving the performance of
the roof up to three times. Fish clay tiles, laid in an overlapping pattern also successfully
modulate the indoor environment mainly because of the pattern of laying the tiles. Rain
water drains off faster through the sloping roofs.

Walls are painted in light colors so that it reflects radiation. Walls have rough texture
causing self-shading for walls. Openings are fewer towards the exterior and more towards
the courtyard taking in less radiation and facilitating air circulation. The Traditional houses
have smaller windows with wooden shutters which admit just the required amount of
sunlight based on the function of the space under consideration. Convective heat gain
through such windows can be ignored as outside ambient temperature are higher than
indoor temperature during daytime. External verandah and internal courtyard protects the
building from rain and sun. Roof slopes are inclined at an angle of 45 degrees and gables
are provided at the ends of roof to enhance ventilation to allow warm air to escape. The
walls made of porous laterite helps to cool the building. The thickness prevents radiation
from penetrating. The clay plastering provides further insulation. (Chani, 2013)

The wet tropical environments of Kerala create typical architecture with the following
characteristics:

1. Use of shingle roofs and protruding eaves as response to tropical rain, wind and other
natural elements
2. Use of grilled windows and porous walls as response to tropical sun glare
3. Significance of the rectangular I-shaped building mass and,
4. Open lay-out living spaces. (Dilli and Varghese, 2010)

Classical Kerala architecture incorporates a bamboo frame topped with thatch or shingled
terracotta tiles. Structurally the roof is supported by the pillars on walls resting on a plinth
which is raised from the ground. This affords protection against dampness and insects in
the tropical climate. Gable windows at the two ends of the home provide attic ventilation.
This creates a ventilated, sandwiched space between the ceiling and the roof, which
conducts heat away from the ceiling and in turn from the inside of the home. The flooring
is made out of Indian patent stone, which is usually colored black to keep the interior space
dark and cool. The home itself is built around a central open-to-sky courtyard space, which
provides ventilation and light. The courtyard in a traditional Kerala home commonly
features a shallow pool of water, which helps to cool the home by continuous evaporation
under the hot skies. The differential heating of spaces creates ventilation inside the house
by pulling cool air into the home. Most daily activities occur around this courtyard. The
roofline projects out to shade the walls from rain and sun and also creates large shadows
preventing direct sunlight on the home‟s walls. (Figure 16)

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Figure 16: The influence of internal courtyard of Kerala traditional residential buildings in
providing a comfortable indoor environment. Source: Dili, A.S., Naseer,M.A., Varghese
Z.(2010).

Figure 17: Manifestation of vernacular architecture of Kerala in modern day residence.

Source: http://www.vernarch.com/projects.htm

3.4. Aesthetics.

Kerala had developed its own housing concepts from time immemorial, which are unique
in the sense that they are highly scientific, technical and adaptive to the environment. The
location and the panoramic view of the site for the building and the surroundings of a
Kerala house are exemplary. The outer gateway of a Kerala vernacular dwelling place is
the first eye-catching sight of a person who visits such a home. It is constructed quaintly
and neatly.
Roof systems of traditional architecture of Kerala complement the space system of
planning through a complex and well articulated combination of material and construction
system using timber as the main material (Figure 17 above).
From a functional point of view it is observed that in these roofs wherever there is an attic
space created above the wooden floor, the space is ventilated with floor level openings that
allow fresh air to flow in, trapped by the overhanging sloping roof externally. This has the
dual advantage of keeping the attic space ventilated, while removing the stack built up
from spaces below, by promoting wind movement through convection to apex openings
called „mukhappu‟ at the crown of the roof. In modern houses in Kerala often the entire
roof proportions are replicated in the form of reinforced concrete sloping slab with
traditional features but do nothing to take care of trapped hot air below the slab (Figures
18 and 19 below).

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Figure 18: Traditional timber frame roof. Source: Pillai, H. (2004) in

http://www.archiestudio.in/. (Accessed in July 2016)

Figure 19: Modern Day interpretation of the Traditional timber frame roof in concrete in
Kerala. Source: Pillai, H. (2004) in http://www.archiestudio.in/. (Accessed in July 2016)

3.5. A Comparative Analysis between Chatushala and agraharams based on architecture

attributes.

PARAMETERS CHATUSHALA AGRAHARAMS

SITE PLANNING COURTYARD PLANNING WITH LINEAR PLANNING WITH ROOMS IN A
RECTANGULAR BLOCKS. ROW.
PLANNING BASED ON TRADITIONAL INDIAN NOT BASED ON TRADITIONAL INDIAN
PRINCIPLES PASSIVE SOLAR DESIGN PASSIVE SOLAR DESIGN PRINCIPLES.
PRINCIPLES.
CLIMATE DIRECT RESPONSE TO CLIMATIC MINIMAL CONSIDERATIONS WITH
RESPONSIVENESS CONDITIONS. RESPECT TO THE ROOF.
AESTHETICS ATTRACTIVE & EYE-CATCHING. SIMPLE

BUILDING TIMBER, GRANITE STONE LATERITE STONE, MUD MORTAR.

MATERIALS BLOCKS
INFLUENCE ON VARIED COURTYARD PLANNING INTROVERTED SETTLEMENTS-NOT TOO
BUILT FORM BASED ON FAMILY SIZE. MANY VARIATIONS OF COURTYARD
PLANNING.

Table 1: A Comparative Analysis between Chautala and agraharams based on

architectural attributes.

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It is seen from above comparison, that both chatushala and agraharams are based on
traditional indigenous building materials. Also, whilst, the chatushala are more responsive
to traditional Indian passive solar design principle agraharams are not so. Also, the
planning typologies followed in both the above differ and so do their overall building
aesthetics as pointed out in the above table.

4. Conclusion: Lesson learnt from tradition to take forward.

Traditional Indian way of living was inherently energy cautious. A multi-faceted life-style
with strong linkages to the environmental and climatic context, appropriateness of
materials and technologies used, and functional distribution of space clearly depicts the
energy consciousness prevalent in the society. Many of the traditional features are
replicated in some modern buildings, but the functional utility of the buildings are lost
while replicating them. Traditional materials and techniques can be analyzed in terms of
energy consumption, in future studies. The Vernacular strategies in existence in Kerala,
irrespective of the fact that not much quantitative studies have been done in the field,
possess immense potential in this regard and need further research to make energy efficient
strategies and materials available at reasonable cost. There is also need to create awareness
among people and adapt their aesthetics sense in a more culturally-contextual and nature
appropriate way. Architects should take lessons hidden in the vernacular architecture of
Kerala and works towards incorporating the beneficial vernacular elements in
contemporary buildings, in form, cultural essence as well as in function. Appropriate
planning devices like courtyards, suitable orientation, envelope design, responsive roof
design and appropriate fenestration design should be employed. (Figure 20) Stress on
locally available materials without major modifications in their organic states along with
encouraging the use of local crafts and skills should be done.

Figure 20: Traditional homes in warm-humid climates using light-weight construction

with openable walls and shaded outdoor porches, raised above ground.(Drawing generated
by climate consultant software.) (Source: www.climateconsultant.com)

5. References.
1. Meir, I.A., Roaf, S.C., (2006). The future of the vernacular: Towards new
methodologies for the understanding and optimization of the performance of vernacular
buildings. In: Asquith,L. and Vellinga,M. (Eds). Vernacular architecture in the twenty-first
century: Theory, education and practice. Abingdon: Taylor & Francis Press), 84-90.

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Vol. 2 Issue 1, March 2020, ISSN: 2632-7597
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Double-Blind, Peer Reviewed, Refereed & Open Access International Journal

2. Pearson,S.,Meeson,R. (eds) (2001). Vernacular Buildings in a Changing World:

Understanding, Recording and Conservation. York, Council for British Archaeology.
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4. Susilo, I. (2010). The Living Culture and Typo-Morphology of Vernacular-Traditional

Houses in Kerala, atwww.asianscholarship.org/asf/ejourn/articles/indah_w.pdf.
5. Pillai, H. (2004) in http://www.archiestudio.in/. Copyright: Dr. Harimohan Pillai, Chief
Architect Archiestudio, Thrissur, India. (Accessed in July 2016)

6. Ayyappan K.A. (2000). Guiding Transformations for Conserving the Agraharam

Housing, Fort area - Thiruvananthapuram, S.P.A. Conservation Department Unpublished
Master‟s Thesis work.

7. eprints.lse.ac.uk/, Originally published in Fuller, C. J., Narasimhan,H. (2010). The

Agraharam: the transformation of social space and Brahman status in Tamil Nadu during
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Franckesche Stiftungen, Halle, Germany, 219-237. (Accessed in July 2016)
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Kerala traditional residential buildings in providing a comfortable indoor environment.
International Journal of Earth Sciences and Engineering, Cafet-Innova Technical Society,
03(01): 1-5.
9. Chani, P.S. (2013). Passive Strategies for indoor thermal comfort in warm and humid
climate, Journal of the Indian Institute of Architects, 13(3): 1-7.
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