Conservation of Kuttichira Kozhikode Ind PDF

CONSERVATION OF KUTTICHIRA
May 31, 2014
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
5.1
ISLAMIC
PRINCIPLES
OF
May 31, 2014

PLANNING
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
2 Vaisali K AC- 634
May 31, 2014
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
3 Vaisali K AC- 634
May 31, 2014
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
4 Vaisali K AC- 634
May 31, 2014
CHAPTER 1: INTRODUCTION
5 Vaisali K AC- 634
May 31, 2014
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.
6 Vaisali K AC- 634
May 31, 2014
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.
7 Vaisali K AC- 634
May 31, 2014
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
May 31, 2014
CHAPTER 2:
MUSLIM SETTLEMENT PATTERNS
9 Vaisali K AC- 634
2
May 31, 2014
CHAPTER 2: MUSLIM SETTLEMENT PATTERNS
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
10 Vaisali K AC- 634
May 31, 2014
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
May 31, 2014
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.
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
May 31, 2014
CHAPTER 3:
MAPPILA MUSLIMS
3
May 31, 2014
CHAPTER 3: MAPPILA MUSLIMS
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:
May 31, 2014
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.
May 31, 2014
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.
May 31, 2014
CHAPTER 4:
INTRODUCTION TO REGIONAL
CONTECT: MALABAR AND CALICUT
May 31, 2014
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
May 31, 2014
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
11.25N 75.77E. 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 37C and 19C. 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
May 31, 2014
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.
May 31, 2014
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)
May 31, 2014
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
May 31, 2014
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,
May 31, 2014
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)
May 31, 2014
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
May 31, 2014
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
May 31, 2014
(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 Hes 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.
May 31, 2014
CHAPTER 5:
INTRODUCTION TO KUTTICHIRA
May 31, 2014
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 .
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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..
May 31, 2014
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
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:
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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)
May 31, 2014
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.
May 31, 2014
FIGURE 16: Typical Arab House (Egypt)
The Combination Of The QaAh 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
May 31, 2014
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.
May 31, 2014
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 dont 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:
May 31, 2014
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
May 31, 2014
the chief guests of the family. The platforms are called Thinna and has multipurpose
fuctions such as, seating, dining and for prayers.
In todays 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
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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
Zamorins welcoming nature, the opportunistic Gujarati traders gradually made a permanent
settlement in Calicut.
May 31, 2014
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
May 31, 2014
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
Trisha Parekh, The Study of a Hundred year old Gujrati settlement in Calicut Unpublishe
paper, Manipal University, 2012
May 31, 2014
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
.
FIGURE 24: Halwa Bazaar Of Kuttichira
FIGURE 25:Along The Beach Road In Kuttichira
May 31, 2014
May 31, 2014
CHAPTER 6:
ANALYSIS OF SETTLEMENT
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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.
May 31, 2014
FIGURE 29:Evolution Of Door Frame Timber Works Over The Years( Right To Left)
May 31, 2014
CHAPTER 7:
RECOMMENDATIONS AND PROPOSALS
May 31, 2014
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.
May 31, 2014
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.
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.
May 31, 2014
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.
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.
May 31, 2014
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.
May 31, 2014
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 FAADE 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.
May 31, 2014
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.
May 31, 2014
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

May 31, 2014
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.
May 31, 2014
CHAPTER 8:
COMMUNITY SURVEY
May 31, 2014
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.
May 31, 2014
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.
May 31, 2014
CHAPTER 9:
THESIS SHEETS
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
`
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
May 31, 2014
CHAPTER 10:
APPENDIX
MANAGEMENT SEMINAR
RESEARCH PAPER
May 31, 2014
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
May 31, 2014
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
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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 faade 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
May 31, 2014
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, KollanMetal & Kallan- Stone. Of these Thachans
were again classified as those related to temple construction, house construction, cart making,
boat making, cabinet making, shaping implements.
May 31, 2014
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
/Kammlakudi (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
May 31, 2014
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 craftsmans 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 carpenters 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
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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 craftsmens 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
May 31, 2014
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
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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 craftsmens 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
May 31, 2014
(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
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
8. MANAGEMENT FRAMEWORK OF TRADITIONAL PRACTICES IN

KUTTICHIRA
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
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
as
the
Arab
Age
of
Discovery.
History of Arab Navigation in the Indian Ocean, Anwar A. Aleem, Oceanography

Department, University of Alexandria, Egypt.
May 31, 2014
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
May 31, 2014
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 meatwith pepper. And there was never
May 31, 2014
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
May 31, 2014
(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
May 31, 2014
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.
May 31, 2014
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 towns 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.
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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.
May 31, 2014
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 Indias 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
May 31, 2014
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
May 31, 2014
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
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
May 31, 2014
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.
May 31, 2014
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.
The aesthetic richness is given more emphasis internally rather than externally.
WHC Nomination Documentation of Lamu Old Port, 2001

May 31, 2014
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

May 31, 2014
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)
May 31, 2014
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.
May 31, 2014
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
May 31, 2014
FIGURE 44: BARAHMI VEEDU: SOURCE: AUTHOR
FIGURE 45: DRAWINGS OF SRANGIYALAKAM THARAVADU WITH THE FAMILY TREE OF THE RESIDENTS ,SOURCE: AUTHOR
May 31, 2014
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
May 31, 2014
ndows has led to various forms diverging from

the original house design. The advantages of the Swahili house compared 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
May 31, 2014
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
May 31, 2014
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.
May 31, 2014
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.
May 31, 2014
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
May 31, 2014

Conservation of Kuttichira Kozhikode Ind PDF

Enviado por

Dados do documento

Descrição original:

Título original

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

Conservation of Kuttichira Kozhikode Ind PDF

Enviado por

Direitos autorais:

Formatos disponíveis

CONSERVATION OF KUTTICHIRA

May 31, 2014

AIMS, OBJECTIVES AND METHODOLOGY

RATIONALE FOR SELECTION

SCOPE AND LIMITATIONS

CHAPTER 2: MUSLIM SETTLEMENT PATTERNS

IMPOSED MUSLIM SETTLEMENT

SETTLEMENTS THAT EMERGED FROM TRADE REALTIONS

2.4.1 MUSLIM SETTLEMENTS OF SOUTH INDIA

CHAPTER 3: MAPPILA MUSLIMS

ORIGIN AND DEVELOPMENT OF MAPPILA MUSLIMS

3.1.1 INTRODUCTION OF ISLAM BY THE TRADING ARABS

CUSTOMS AND TRADITIONS

CHAPTER 4: INTRODUCTION TO THE REGION : MALABAR AND

NATURAL LAYER- SITE ANALYSIS

EVOLUTION FROM PRE ZAMORIN TO PRESENT

TRADE WITH ARABS AND OTHER COUNTRIES

CHAPTER 5: INTRODUCTION TO KUTTICHIRA

May 31, 2014

EVOLUTION OF THE CHARACTER OF THE SETTLEMENT FROM EARLY

5.4 KUTTICHIRA RESIDENCES- THARAVADUS

CHAPTER 6: ANALYSIS OF THE SETTLEMENT

CHAPTER 7: COMMUNITY SURVEY

CHAPTER 8: RECOMMENDATIONS AND PROPOSALS

CHAPTER 9: THESIS SHEETS

CHAPTER 10: APPENDIX

2 Vaisali K AC- 634

May 31, 2014

3 Vaisali K AC- 634

May 31, 2014

4 Vaisali K AC- 634

May 31, 2014

5 Vaisali K AC- 634

May 31, 2014

1.1 THESIS BRIEF

6 Vaisali K AC- 634

May 31, 2014

7 Vaisali K AC- 634

May 31, 2014

The methodology followed are through various stages:

May 31, 2014

9 Vaisali K AC- 634

May 31, 2014

CHAPTER 2: MUSLIM SETTLEMENT PATTERNS

FIGURE 1: Mosque In Cordoba Spain

10 Vaisali K AC- 634

May 31, 2014

2.3 CONQUERED SETTLEMENTS

FIGURE 2: Fatepur Sikri By Emperor Akbar

2.4 SETTLEMENTS AS A RESULT OF TRADE RELATIONS

11 Vaisali K AC- 634

May 31, 2014

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

12 Vaisali K AC- 634

May 31, 2014

13 Vaisali K AC- 634

May 31, 2014

CHAPTER 3: MAPPILA MUSLIMS

3.1 ORIGIN AND DEVELOPMENT OF MAPPILA MUSLIMS

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

May 31, 2014

A. Intermarriage with the local Hindus,