ANTHROPOLOGY

&
TRADITIONAL
ARCHITECTURE

ARCHITECTURE AS A PROCESS

AR. ROHIT GUPTA

RKDF (M.ARCH)- 2022
TOPICS

• Architecture as process.
• Kinship & House Societies
• Perceptions of built form
• Conceptions of space
• Symbolism and technology
• Case studies-INDIA, ASIA, AFRICA

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ARCHITECTURE AS
PROCESS (traditional)
• Architecture as process allows us how to recognize a multiplicity of factors that
combine to influence architecture and its related built environment, and is
necessary for any sustainable, ecological based development.

• The traditional architectural process can be defined as a complex and changing

process through which different tangible and intangible elements of traditional
craftsmanship have continuously been interrelated to produce local and contextual
architecture for centuries.

• The term ‘traditional’ applies to a broad range of home -building styles, each with its
own unique features.

• We look to tradition to inform our designs, imbue our buildings with deeper cultural
meanings, and give spirit to the places we make. But tradition is not static, it does not
merely reflect the past. Rather, it is continually evolving to remain current and
relevant, reflecting the best of a culture

• Buildings are not only understood as symbol carriers, but are also included in
the analysis as interacting objects: "In term of architecture, the built environment
itself is primarily the object of observation : in form, phenomenality, materiality,
expressivity; and this always with regard to society and social life“.

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•House forms are usually linked to sociocultural conditions, as special patterns, ornaments, and
colors which are related to certain cultural behavior for a certain group of people. This is the
objective of cultural anthropology to interpret and explain different cultures of people all over the
world and their attitudes towards their culture and it’s reflection on their life.

•Vernacular architecture is an essential proof for the reflection of the culture of a specific group of
humans who have the same culture and lifestyle on buildings, presented in a material, a color
scheme, an architectural language for the urban framework.

Speciaql
Socio Certain Certain
House pattern, Traditional
culture cultural group of
form ornaments, forms
condition behaviour people
colours

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CULTURAL ANTHROPOLOGY
• It is a branch of anthropology that studies the culture and
lifestyle of people in different ecological and geographical
locations. It studies human’s traditions, norms,
arts, religions and beliefs, literature, customs, and science.
It explains similarities and differences between different
communities and societies.

VERNACULAR ARCHITECTURE
• First used in architecture in 1964 in “architecture without
architects” book. Paul Oliver defined vernacular architecture
in “the encyclopedia of Vernacular Architecture of the World”
in 1987; as architecture designed by people not professional
architects, which integrates between dwellings and other
buildings according to the environmental context and
available resources to satisfy people’s needs by respecting
values, traditions and other socio-cultural aspects.
• the language or dialect spoken by ordinary people in a
particular country or region.

• Vernacular architecture is a product of lifestyle, customs, and

culture. Often built by people who use it or not by professional
Vernacular’ originates from early 17th century Latin ‘
architects. · Construction and materials depend on local meaning ‘vernaculus ‘domestic, native’
resources and constraints. Buildings blend with the (from verna ‘home-born slave’).
landscape. ANTHROPOLOGY-03 (AR.ROHIT GUPTA) 5
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KINSHIP
• Kinship is a fundamental component of
evolutionary theory. In the natural
sciences, the term is used to define
relationships between individuals who
are genetically related.
• The study of kinship covers different
cultures. conceptualize these
relationships, the linguistic terms by
which they distinguish and classify kin,
marriage rules and practices, and the
social, political, economic, religious,
and symbolic uses that human societies
make of kinship.

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The anthropologist Lewis Henry Morgan was the founder of kinship studies. He watched the Iroquois, a Native American group in
the North eastern United States. He was mostly interested in what was keeping societies together. He was the first to state the
different types of kinship systems that exist, in his book, called „Systems of Consanguinity and Affinity of the Human Family’.
English scholar Radcliff Brown brought the kinship studies in the new state by involving comparative method. Evans Pritchard,
through his study of the Nuer revealed its importance in political organization. Fortes through his “Dynamics of Clanship” among
Taiiensi of Ghana discussed descent groups in details. G.P. Murdock’s “social structure” and Levi-Strauss’s “Elementary
Structure of Kinship” are other classics in the kinship literature. The concept of société à maison (house society) developed by
Lévi-Strauss is proving to be a useful tool in anthropology.
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HOUSING SOCIETIES

• How did vernacular houses or primitive house get homogeneous

expression?
• Because they performed an organized society instituted in family.
Family is a form of social organization.
• For a kin-folk or family, house means more than shelter,
but collective ritual universe, symbol of identity.
• Notion of organization span from the family as basic group, and its
extendability could be as wide as settlement, district, state; blood
related
• Identity could be in a form of visual expression, value of building
and design/ construction method.

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 • House functions as foci of Kin organization. It is generally characterized by:
• House has a name.
• perpetuated over time and not allow to disappear at least for memory
• elaboration of the façade.
• has places for ceremony.
• place for alternation of generations (corners for ancestors).
The House persists over time by transmitting its titles through conditional kinship principles: "patrilineal descent and matrilineal
descent, filiation and residence, hypergamy and hypogamy, close marriage and distant marriage, heredity and election: all these
notions which usually allow anthropologists to distinguish the various known types of society, The House is not an economic
class but a socially ranked group.

The Iroquois were also known

as the Haudenosaunee or the
"People of the Longhouse".
The term 'longhouse' referred
to the construction of their
dwellings and their communal
lifestyle. Members of the same
clan shared a longhouse.
Picture of an Iroquois Longhouse ANTHROPOLOGY-03 (AR.ROHIT GUPTA) 10
 PERCEPTION OF BUILT FORM
Perception is what
the individual perceives on a Starting with pre-civilization, one can observe that
unique and subjective basis. the concept of geometry was undeveloped. Their
geometric knowledge, migration through space, and method of
dwelling was almost exclusively influenced by nature and
movement.
The ability to trace simple shapes in sand gave the first signs of
geometrical hierarchy, and their observance of the cosmos allowed
them to begin forecasting the rising of the sun, seasons, and
astronomical events.

The Romans had a more elaborate social-caste system. To organize

their society, their architectural typologies were rigidly organized
by axiality.

The spatial organization of the Renaissance can be characterized by

the discovery of perspective, creation of objects in space, and
predefined dramatic views.

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Postmodern vs Contemporary
Deconstructivism is a linguistic movements of the middle to late twentieth century that
focused on the primacy of language. Essentially, the deconstructivist believed that an
individual's perception was predetermined by their thoughts, knowledge, and cultural
background. Classifications became the defining factor of perception, with some even
denying the possibility of visual imagination altogether. This linguistic movement
became the basis for Postmodern architecture, as it also adopted the viewpoint that
language and therefore symbolism were essential building blocks of architecture.
The architectural postmodernists used symbolism to give meaning to their architectural concepts. If one
accepts the contemporary view, one can deduce that language-based architecture was an intellectual exercise
in building a series of symbolic objects

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 Aesthetical effect of shade and shadow in vernacular architecture

Inspiration from environmental solutions in Accommodation to the ambient environment in vernacular

vernacular architecture within modern urban architecture in the Arab World: solid walls, small openings, light
context-Masdar City-Abu Dhabi-UAE finishing, courtyards, and wind catchers

Concepts of function and form are central to the study of traditional buildings.

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CONCEPTION OF
SPACE

• Space is location, physical

space and physical geography.
• Place is what gives a space
meaning, “personality” and a
connection to a cultural or
personal identity. It is the
culturally ascribed meaning
given to a space. It is the “vibe”
that you get from a certain
space, and it exists for a reason.

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Anthropological studies of space and place recognize that landscape, space and the body represent important sites for
cultural meaning, social and political memory, and public discourse. Space can be used to carry social meanings that are
culturally and historically constructed as well as contested.

Space is not just a limited physical environment but discussions of it also entail a phenomenon and a
state-of-mind - a manifestation of experiences, events, and significant relations among people
occupying it. Spaces are “produced, constructed, and are transformed” (Lefebvre 1991). These are
created from our social interactions, and ❖ experiences in it comprise a narrative of its own creating a
symphony of memories.

Jaali work in Sidi Saiyyed mosque in

Ahmedabad with traditional Indian tree of life
motif
Patwon ki Haveli

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 • In the early twentieth century, a more
differentiated approach came to the fore.
The physical environment was no longer
considered as determining human culture,
but rather as enabling certain forms of
economic strategies and social organization.
Since the nineteen-fifties, various
approaches of cultural ecology provided a
systematic framework for research about
the relationship of culture and the
environment. Cultural development and
culture change were now seen as resulting
from a process of adaptation of social
systems to the natural environment.
• Although naïve conceptualisations of
“adaptation”, “nature” and “environment”
have been debated also from within
cultural ecology, the meaning of “space”
as part of “the environment” remained
unquestioned until much later.

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 Symbolism studies the interrelationship between culture,
language and people.
Symbolism Symbolic anthropology studies

and
symbols and the processes, such
Symbolic anthropology studies
as myth and ritual, by which
the way people understand their
humans assign meanings to

technology
surroundings, as well as the
these symbols to address
actions and utterances of the
other members of their society. fundamental questions about
human social life (Spencer
1996:535)

Traditionally, symbolic
Like many forms of cultural anthropology has focused on
anthropology, symbolic religion, cosmology, ritual activity,
anthropology is based on cross- and expressive customs such as
cultural comparison. mythology and the performing
arts.

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 Symbols are the gestures, objects and language,
which form the basis of human communication.

Interpretation of symbol may differ according to

the culture. At the same time a symbol may have
one meaning in one culture another meaning in
another culture.

The anthropology of science and technology is an

expanding arena of inquiry and intervention that
critically examines the cultural boundary that
sets science and technology off from the lives
and experience of people.
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• Victor Turner has more than
any other single anthropologist
to define the forms and
functions of symbols, and their
relation to language.

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The History of Symbolism
Symbolism originated in France, and was part of is an art movement
of 19th century in which art became infused with mysticism. The Nubian houses are
Newars are the oldest ethnic group of characterized by modest rooms
The symbolists sort escape from reality, expressing their personal Kathmandu valley whose traditional with a central courtyard for climatic
dreams and visions through colour, form and composition. houses have an odd number of storeys and cultural responses. These are
vertically organized. Upper floors are built built with mud and gravel and
of timber and lower ones out of sun-dried roofed with timberless vaults made
bricks to withstand the cold climate and to of earth bricks and mortar. The
Dzongs are fortress structures built on hilltops reduce the load. They have 30degree facades are decorated with Nubian
accommodating a monastic body and center for civil sloped gable roofs covered with Jhingat folklore elements such as mirrors,
administration in Bhutan. Enclosing a courtyard Dzongs tiles tied to the walls using wedges for dried crocodiles, cow heads, adobe
have heavy load-bearing tapered stone walls and timber or earthquake resistance. brick filigree, and geometric images
mud upper floors topped with shallow sloped roofs. Dzongs
in the mud.
have a vertical emphasis in its outer form whose white
walls are decorated with embellished wooden windows and
cornice details

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CASE STUDY-

• INDIA-
• Karaikudi, in the region
of Chettinad, Tamil Nadu
• Kumbakonam, India K.
• KOOTAMBALAM.

• ASIA- INDONESIA

• AFRICA- Gharb Soheil, Egypt.

• COMPARATIVE ANALYSIS

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Frank Lloyd Wright described vernacular architecture as
• “Folk building growing in response to actual needs, fitted into environment by people who knew no better than native
feeling”.

Karaikudi, in the region of Chettinad, Tamil Nadu, South India. The large,
internal courtyard known as ‘nalukettu’ is integral to the dwelling, and the
large size a specific privilege of the upper caste Hindu Chettiyar householders.
This ‘open to sky’ space (a term often associated with the preferred built form
of Indian architect Charles Correa) is suitable for a range of joint family
community activities that take place here.
the artistic Kolam floor designs.
The South Indian Chettiyars were rich traders in SE Asia, particularly Burma,
and much of their architecture has beautifully carved wooden decorative eaves
which edge the sloping tiled roof, regionally designed to drain and collect
rainwater.
Notably the inner walls of these houses are plastered with lime mixed with egg
white to get a cool but shiny and smooth surface.
In contrast many of the internal stone pillars are marble due to commercial
trade with Italians or wooden Burmese teak, and some still retain Venetian
stained glass windows and crystal chandeliers. The ancestral Chettiyar
dwelling is merged with historical cultural traditions using permanent ‘pucca or
pukka’ building materials. The architectural vocabulary of these South Indian
houses thus combines European influences to produce a unique heritage in
an Indian regional style but equally the vernacular structures are also
associated with the transmission of tradition.
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Vernacular Architecture Case Study: Gharb Soheil, Nubia, Egypt

Gharb Soheil, Egypt: Vernacular architecture of old Nubian society is what affords its valuable character than other traditional
Egyptian societies. Gharb Soheil is considered as a strong example for old Nubian villages before displacement and
resettlement. This village faced all the obstacles especially the time and the place; it remains stable on the western banks of the
Nile without being sunk by “The high dam”.
Gharb soheil was chosen for the following criteria: It was not affected by the construction of the High Dam in the 1960s. The
village remained in its original environment; it was therefore assumed that cultural identity still survives. It was recently chosen
by the tourism business to put Nubian villages and its culture on the map of tourism destinations around Aswan. It does not
have any specific archaeological monuments or in its surroundings. It was therefore an opportunity to explore how an ordinary
Nubian village would make use of their traditions in all lifestyles.

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Vernacular in Indonesia
The vernacular in Indonesia can be found through the islands. From The west to The North and the varied nature resource and
geographical characters leads to different characters of form. Based on linguistic most of Indonesian people use Austronesia language
as the mother tongue. This ethnicity spread along South east Asia, Vietnam, Taiwan, Micronesia,etc. Not only that, the richness of
Austronesia Culture gives impact to the architecture, culture, social organization, myths, and believes. However, Architecture for
Austronesia is not only translated into a ‘house’ as a place to live but also as the place to show ideas, appreciate the ancestors, the
realization of group identity, and the division of social classes/strata.
The Austronesia houses have some characters like; the square house shaped, stands above columns, and grass roofed.

The Austronesia houses are full with symbols, such as the interpretation of the opposite space coordination like “inside outside”, “back an front”, “left and
right”, “east and west” that applied to social relation such as genders, youth and elderly generation, even the live and the dead. However, the Indonesian
vernacular itself has these characteristics that also are similar to Austronesia architectures:

Staged house type: Most of vernacular houses in Indonesia except Java, Bali, Lombok, and Papua houses use wooden column as structure as the effort to
adapt to climate and geographical circumstances. Using the push and pull join without using nails.
The column uses stone as the ground In spite of burying the column on the depth of soil. This makes the structure flexible to maintain the shaking and
earthquake.

Columns and beams support the floors. They are tied into one another, without using nails.
The extension of the height of roof often using sopi-sopi . The domination of the roof can be seen all over the building. The proportion of the roof is often
bigger than the body and the feet (below parts). The saddle roof is also generallyused

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Vernacular architecture is an essential proof for the reflection of the culture of a specific group of humans
who have the same culture and lifestyle on buildings, presented in a material, a color scheme, an architectural
language for the urban framework.
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CONCLUSION Tradition however, can be
vanished by the running of
time. Therefore people
usually relate/consider
traditional buildings as
something that come from
ancient times. But vernacular
is something that concern
more about the
surroundings. The value, the
function, the need, the good
for it’s own way have the
most important role in the
definition of vernacular.
Besides Tradition, there are also other close-to-vernacular-meaning-terms such as; Folk
Architecture, indigenous architecture, even spontaneous architecture. Folk architecture is
defined as architecture that symbolizes the culture of certain ethnicity with the attributes that
follow it. While local/contextual architecture is an architecture that adapt the cultural,
geographical, climate, and surrounding condition. Spontaneous architecture, on the other way
is an architecture that is built in certain society that is based on the basic human needs.
However, the term that is suitable to define Indonesian architecture is still debatable. But
most of all, the vernacular definition so far have the overall definition based on Paul Oliver’s
The Encyclopedia of Vernacular Architecture.

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THANK YOU

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