Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

REVIVING A TRIBAL SETTLEMENT AT Intervening through organic built environment

Manas Pratim Kalita Bachelor of Architecture Piloo Mody College of Architecture, Cuttack, Odisha,

ABSTRACT

Architecture plays an important role in relationship between human & natural world.

The paper describes the ways to change the deprive living condition of Mishing[1] people developing the man-made forest, Molai Kathoni[2]. Mishing people or mising also called miri are an ethnic tribal group and are the second largest tribal group in north-east India. They are an important part of assamese society. They are contributing a lot for the enrichment of mankind of . Molai Kathoni is the world’s first man-made forest created by Jadav Payeng[3] who belong to this tribe. He started planting trees since 1979 to sustain the rich bio - diverse ecology near Brahmaputra[4]. This forest is now an ecosystem in its own.

To access this diverse ecosystem, one has to pass through a Mishing tribal village. The village which played an important character in the development of the world's largest man-made forest acts as an important transition node[5] connecting the rich eco reserve and the man-made city . The Mishing village which was once an essential character in the development of the World’s largest Manmade Forest is now being ignored, deprived from basic amenities and is in constant threat of being flooded by Brahmaputra. The Molai Kathoni forest and the village can be swallowed by the powerful Brahmaputra any time, but still the villagers are putting up a brave face to protect them. The people of this village face problems throughout the year because of the infrastructure, the landform and the river.

The paper revolves around the idea of developing the existing tribal village thereby improving their living conditions along river Brahmaputra near Molai Kathoni, and most importantly to bridge the void between the city and the forest through architecture, considering the village as the essential node.

"Architecture is not only designing spaces but also connecting people to the surroundings."

Keywords:

1. Mishing tribe; 2. Molai Kathoni; 3. Jadav Payeng; 4. Brahmaputra; 5. Transition node

INTRODUCTION

Molai Kathoni

The modern civilised world is in a constant fight with the world of nature. The lands are disappearing, and the condition of the earth is decaying. Where the number of eco-terrorists increasing, this is the story of that manmade forest which is built in the sand banks of the mighty Brahmaputra. It is the biggest forest in the middle of the river Brahmaputra in Assam, India. Molai Kathoni is often regarded as the world’s only human-made forest created by Jadav Payeng, a local resident with bare hands. Way back in 1979, Payeng started planting trees on this barren sandy land, starting with bamboos. For the last 30 years, he has been planting one sapling every day and using indigenous methods to create the forest, including releasing red ants into the soil, which he transported from his village to the forest. Ants, along with earthworms and termites, work on the soil, and increase its fertility. Molai Kathoni today covers an area of 1,000 hectares (ha). The forest now has a wide variety of trees including arjun, teak and bamboo.

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Figure 1 Jadav Payeng Figure 2 A moment with Jadav Payeng

The Molai Sanctuary, which was named after its creator, now attracts travellers from different parts of the world, who visits this place to witness Payeng's beautiful world, known as Molai Kathoni. This forest is now a wholesome ecosystem that hosts iconic and threatened species like Asian elephants (Elephas maximus), Bengal tigers (Panthera TigrisTigris) and greater one-horned rhinoceroses (Rhinoceros unicorns). The forest also has a rich diversity of flora, including more than 100 species of trees and medicinal plants. In addition, Molai Kathoni supports nearly 250 families who live in several clusters of 10 to 12 huts. Most of these families belong to Assam’s indigenous Mishing community, a riparian tribe scattered across the state’s fluvial landscape. To access this great , we have to go through the Mishing tribe village located along the river Brahmaputra. Payeng is a Mishing tribesman, hailing from a village namely Kokilamukh, which is about five kilometres off Molai Kathoni.

Site

The Mishing village connects the rest of the world to the human made forest Molai Kathoni. The village acts as a transitional link connecting the rich eco reserve with the man-made city.

Figure 3 Key Plan of the Site Figure 4 Top view of the Site (Google Earth)

Mishing Tribe

Mishings are one of the indigenous tribes of Assam. Belongs to the Indo Mongoloid group of people and scattered in eight districts of the Assam - Tinsuki, Dibrugarh, Dhemaji, lakhimpur, Sibsagar, Jorhat, Golaghat and Sonitpur. These people migrated from the eastern Himalayan region in Tibet in and settled in the fertile banks of Brahmaputra. They are known as Mishing, Mising and Miri. There is no written history and no proper dates known of Mishing tribe migration from hills to plains of Assam. Only theories are there for their change in habitat. One theory suggests that the Mishings who are presently living in the plains of Assam were not one single tribe, but it is a part of the greater group of Tani people of Arunachal Pradesh who migrated to the plains of Assam in search of fertile land as well as in search of civilizational progress.

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Figure 3 Overall glimpse of the tribe Figure 4 Chang Ghar

In Mishing community landscape is the spatial manifestation of relation between humans and environment.

Figure 7 Different types of spaces used by Mishing Tribe along river Brahmaputra

PRESENT SCENARIO Why this village?

The ecological legacy of Jadav Payeng is being carried forward by the Mishing community, a riverine plain tribe of Assam settling in the village by conservation of the forest ecology. This man began his greening mission when climate change was not a major concern of environmentalists in 1979. As a teenager, he started this mission. Floods had ravaged the Brahmaputra, leaving behind endless stretches of white sand and dead snakes killed by the rising heat due to the loss of trees. The only solution was to sustain a rich bio-diverse ecology. Despite of such rich legacy the village is deprived from the basic amenities of life.

“Transitional space is the space of play and creativity — where our culture is created, where love can grow, where teaching and learning take place, where art is made, and where culture is created.” -Donald Winnicott English

The Mishing tribal village is the transitional link or the liminal stage between the Jorhat city and the . Thus, the village can be called the “Mishing link” which is being ignored by the citizens. The Mishing village which was once an essential character in the development of the World’s largest Man-made Forest is now ignored, deprived from basic amenities and is in constant threat of being flooded from the . They conserve the rich forest ecology, despite having little access to basic amenities. There is no access to electricity in Molai Kathoni, not even a primary healthcare center. The Wildlife Trust of India (WTI) is planning for the development of the tribe since 2015 but there is no sign of development till now. The powerful Brahmaputra can swallow the forest anytime. So, why can't we improve their living condition in a better way.

Settlement layout of the village

The Mishing village consists of 30 households. These households are haphazardly placed in the village area and to a certain extent perpendicular to the river flow. Most of the houses are traditional. The houses in the village are known as Chang ghar (locally known as Taleng Okum by the Mishings). There are no proper sanitation facilities, no latrines and no systematic bathrooms are used by the people of the village. Mishings traditionally lived in joint families but at present, they cannot afford to build a new big house and hence prefer to live in nuclear families. This is mainly due to change in occupational pursuits due to flood and population explosion.

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Figure 8 Existing Site Plan of the Village

Conceptual section through the major axis showing the levels throughout the site

Analysis of present condition

ENTRANCE NODE TO VILLAGE

1. Internal lanes from the entrance connect the visitors with the village 2. Entrance road to the 3. Village pond used for household chores 4. Storage area for storing agricultural produce. 5. Vegetable farming is a major occupation during winter season. 6. The spaces at the entrance are not properly managed resulting into unused and uneven spaces.

Figure 9 (a) Present situation of the village

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Figure 9 (b) Present situation of the village

WORSHIPING NODE OF THE VILLAGE

1. No proper space is allocated for weaving, although weaving is their traditional occupation. 2. The village Shiva temple is in a demolished condition. 3. The internal roads which are the major ways for transport and communication are in a very damaged condition. 4. Social cohesion is carried forward through social gathering spaces but here these spaces are in a disfigured condition.

Figure 10 Present situation of the village

NODE CONNECTING PUBLIC SPACE AND BRAHMAPUTRA RIVER

1. Village pond used for household chores 2. Internal connecting lanes form a part of active points that need to developed. 3. Open spaces with paddy fields.

Figure 11 Present situation of the village

NODES ACTIVE DURING WINTER SEASON

1. Thoroughfare leading to the picnic spot is major active point and needs to be developed.

2. Brahmaputra Riverfront is idle spot for social gathering during winter season.

3. The well demarcated picnic spot is crowded with visitors during the end of the year including visitors from outside the state.

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4. Vegetable farming is a major occupation during winter season.

5. Prevailing built structures without proper facilities pose a problem

Figure 12 Present situation of the village

NODE CONNECTING VILLAGE AND MOLAI KATHONI

1. The Brahmaputra river bank connects the village and the Molai Kathoni forest. 2. Unutilized structure along the forest trail form a part of the connection. 3. No proper space allocation for domestic animals.

Residents review

• The Shiva temple is not in proper conditions to host the festivals and celebrations. • During the floods we travel to the higher grounds, about 1km from the village. And due to this we get detached from our daily activities. • Picnic spot is filled with visitors from December to January. Since the space is not demarcated properly it hugely affects our lifestyle and the livelihood of the village. • Even though the villagers have constructed stilt houses to avoid floods but still they are affected by the floods.

Figure 13 Residents of the village

Architectural Style of the village

• Vernacular architecture is predominantly used.

• Bamboo is used for construction.

• Houses are built on stilts because the state receives abundant rainfall due to which there are chances of flood.

• Open spaces at the backyard of each house used for household activities.

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• Courtyards are used for the purpose of storage.

• The people have lack of structural knowledge of a building.

Figure 14 Present condition of the space and structures

Opportunities

1. Improving the aesthetics and visual character of the village along the river. 2. Extension of the houses according to the needs of the residents. 3. Providing facilities for both villagers and visitors. 4. Proposing new structures with an amalgamation of vernacular architecture and contemporary techniques.

SITE INFERENCE

Following are the inferences drawn after analysing the site thoroughly:

1. Reviving the temple with locally available material such as bamboo thus enhancing regional architecture. 2. Raising the height of the weaving platform so that it is not affected during floods. 3. Proper activity distribution around the pond for multiple use. 4. Enclosed toilets with proper space division for household chores. 5. Spaces behind the houses can be used for extension purpose. 6. Geo-jute and vetiver plantation to reduce soil erosion. 7. Provision of elevated platforms for domestic animals to protect them from floods. 8. Damaged river boats can be recycled as riverside furniture. 9. Installing ramps so that villagers can use it during rainy days.

Figure 15 Graphical representation of the inferences

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DESIGN PROCESS

The factors important for the design, which actually form the parameters of design are:

1. Site contextual - It refers to designing a built up or any functional space respecting the value of the site. The buildings and structures that make up the built environment do not exist in isolation but are conceived and designed in order to respond to, support and enhance their surroundings.With the notion of context come connotations of the existing fabric, the locality, tradition and the vernacular.

2. Sense of place - Sense of place in a site is achieved through four parameters: sociability, uses and activities, comfort and image and finally access and linkages. By embedding the intentions of a design within the essence of its surroundings, a connection linking new and old can be made, creating or maintaining a metaphysical 'place'.

3. Resistant building material – Building material play an important role in since the site is very much prone to floods. Truth to materials is an architectural theory based on the idea that materials should be used where they are most appropriate, and without their innate qualities being concealed in any way.

4. User context – The design process has taken into consideration the demands of the users. The built – up structures are indeed crucial, as they determine the hierarchy of public spaces and have an impact on the users.

5. Climatic design – Climate has ever been a problem in the design of buildings, and its control a major factor governing architecture. The shape of buildings has been greatly influenced by the requirements of climate, because climate imposes limitations-the problem of designing buildings that are in harmony with the climate.

Figure 16 The design process

Thought Process

Observing the site activities carefully, the nodes and boundaries are determined and proper spaces are assigned according to the characters. Since the village has its own essence each place is planned with proper activities without losing its actual character. The thought process is the core idea from where the concepts of the design are derived.

“Architecture is not only designing spaces but also connecting people to the surroundings.”

CONCEPT

Design Philosophy

The design philosophy is organic intervention in architecture. Organic intervention in architecture is the harmony in the relationship of human habitat and the diverse natural world. Harmony in built environment is based on wholeness with nature through a continuous flow of interactions between values and city form. Wholeness accommodates biomimetic principles that link the natural world to the people in a specific ‘place’.

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Organic intervention looks beyond imitating form and process in ecosystem to include world view that solves built environment problems and gives meaning to people in a particular ‘place’.

‘Place’ is therefore a holistic setting for local people, nature, and built environment generating unique experience through reciprocal energy exchange that promotes livability. The ultimate goal of organic intervention in this project is to achieve wholeness with nature through a continuous flow of interactions between forest and city form taking the Mishing tribal village as the bridge between them.

Figure 17 Concept

The overall concept is based on harmony. Harmony involves the selection/ design of elements that share a common trait. All the elements are orderly combined in the whole combination. Harmony is achieved when two aspects unity and variety are combined. Unity without variety is considered monotonous and variety without unity is considered over simulating and confusing.

Transitional space

The overall aim is to design the village that is acting as a transitional space between the manmade forest and the Jorhat city.

Design consideration

The considerations derived from the concept are

• Current settlement pattern of the Kokilamukh village

• Livelihood of the Mishing tribe

• Lifestyle of the tribe

• Outsider influx

• Impact of flood due to the river Brahmaputra

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Figure 18

“Designing spaces through self involvement and requirements of the village community."

DESIGN DEVELOPMENT AND FINAL OUTCOME

Introduction

The Kokilamukh village is the transitional link between the Jorhat city and the rich eco reserve of Molai forest. The spatial reality and revivement of Kokilamukh cannot be dissociated from its sand bars. The development and articulation of an important spatial connection between the two is crucial for the future development of the man-made forest and the Mishing tribe living in the village who played an important part in the development of the man-made forest "Molai Kathoni". Therefore, for reviving the tribal settlement of the village various structures are proposed, revived and retained. The new proposals for the site area are rotational units, which consist of Morungs, mitigation space and governing body of the village, other facilities include viewing tower, interaction space and shaded structures. The structures which need to reconstructed include homestay units, residential units, residential module for weavers, Shiva temple, retail shops and reconstructed residential units for villagers. Thirdly, some of the existing structures are retained including the forest man Jaydev Payeng’s residence.

Figure 19 Aerial view of the village after revival

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Rehabilitation and Rejuvenation

• Rotation units are temporary shelter units provided to host the villagers for the period of one and half month while the reconstruction of the village is in progress.

• After the reconstruction of the village the units will then be used for the purpose they were actually constructed.

• The initial purpose of the units is to host the villagers during the revival process.

• But the actual purpose of these units is to provide a social gathering space for the villagers, a village administration cell, mitigation spaces during floods and as guest house to visitors who come to visit the man-made forest.

• For the reconstruction of the houses, traditional bamboo architecture is sought, yet the organization starts rather from a reflection on the clan as a community than the separate families.

Figure 20 Rotational units

Design Elements

Conversation points:

To increase the social cohesion between the community plus the tourists and to provide better space for social gathering bamboo gazebos are provided. These gazebos have a raised platform to avoid flooding during the rainy season. These community structures are indeed crucial, as they determine the hierarchy of public spaces.

Nursery deck area:

A deck is provided for the pond in the nursery. This deck may be used for various household activities or for the nursery itself. The nursery pond deck also acts as a tourist attraction point.

Intimate gathering points:

Public spaces have a fundamental impact on the character and identity of settlements. Therefore, small sit-out spaces are provided in between the residences for social gathering. Also, as it is provided in between the residences it a very private and intimate spaces where children and women of the house can meet.

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Pause point:

A bamboo platform is created to connect between two levels. We reach at this pause point to introspect the physical, emotional and visual connectivity between the Molai forest and the Mishing tribe.

Geo – jute vetiver embankment:

Protection of slope and embankment from erosion has become an important issue in Kokilamukh. The constructions of strong structures require large capital, integrated designing, high maintenance cost. Strong structure methods have negative impact on the environment and sometimes not function for the design period. Plantation of vetiver system along the slopes is an alternative solution. Vetiver not only serves the purpose of slope protection but also adds green environment reducing pollution. As the geo- jute degrades with time, vetiver roots grow and take over the function of geo-jutes.

Village pond deck

The village pond deck provides an adequate platform where the Mishing woman can do their household activities.

Bamboo walkway:

Raised bamboo walkways made up of bamboo and kadappa stone are provided. These walkways are like fibrils found in all living beings. This is a very small part but plays an essential role in the functioning of the whole system. During the monsoon when the water level rises in the village these bamboo walkways can be used for transportation.

The gateway deck:

The final branch of the journey is the river Brahmaputra, from the gateway deck a half an hour ride on the local steam boat from the banks of Kokilamukh village leads to the world’s first man made forest called Molai Kathoni. The deck is designed with various levels according to the flooding data of the village.

Bamboo gateway:

Bamboo gateway is provided which creates a vista and provides a welcoming entrance to the sandbar and deck area. The vista refrains the ease of viewing so that it is hopefully cherished to a greater degree.

Plant specific picnic zones:

Vegetation which are local to the site are used extensively. Both flowering and fruit bearing plants are used for example bamboo plant, banana plant, jamun tree etc. These picnic zones are named after the local plants for example Jamun picnic spot, Bamboo picnic spot etc. and each tourist is given a token of the picnic spot. By naming these picnic zones after the local plants we can create awareness among the general masses about the type of vegetation predominant in the site.

The Journey

A half an hour drive from Jorhat town in Assam takes you to the sleepy village called Kokilamukh. As one approach the entrance, one can see perfectly arched bamboo trees resulting a “tunnel” effect thus giving a surreal view. It gives a feel of as if it is the ultimate doorway into the manmade forest. The arched bamboo entrance is proposed keeping in mind both the user groups. As the user reaches the end of the bamboo tunnel, they can visualise lush green nursery beside a pond. A closer look of the visitors at this nursery educates them about the tree saplings that are used for the creation of world’s largest manmade forest. Taking the path along

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this nursery we reach at the doorsteps of the creator of the Molai kathoni forest. A well planned interactive space is provided beside this abode where visitors can interact with him thus enjoying the view of the nursery and the cool breeze from the pond. The next eye-catching stop along the main pathway is the religious shrine of the Mishing community, a Shiva temple. At this Shiva temple node, one reach at a pause point to introspect the physical, emotional and visual connectivity between the Molai forest and the Mishing tribe. Just opposite to the enchanting Shiva temple we see a vernacular residence surrounded by the era plant. The residence showcases the weaving culture of the Mishing and the era plant is the symbolic representation from where silk is obtained. To the left of this residence we see an impressive viewing tower entirely made up of bamboo. Upon climbing this viewing tower, we get the sublime view of the Molai Forest along the calm river of Brahmaputra and enjoy the serene atmosphere of the Mishing village. Just beside the viewing tower is the Village Community Centre surrounded by vegetation and agricultural fields designed for the Mishing tribe as a social gathering space. Next as one move along the main pathway on one side, we have a pond and on the other side lush green paddy fields, it almost feels like as if nature itself is creating a balance and harmony. Along the pond we see Mishing women doing their household activities while the Mishing men working on the other side of the road in the paddy fields. Contrasting these paddy fields are the scarecrows draped in traditional Mishing costumes thus showcasing the weaving culture and attracting the visitors. As one progress the main pathway, one reach the final node of the journey. By taking the left turn one reach at the picnic spot which is sandbar along the mighty Brahmaputra used by the tourists. To the right we have a pergolas and trees planted along the way to the deck area which is the gateway to the man-made forest. Surrounding the deck, we have social gathering spaces and food stalls where local cuisines are available. The gathering space arrests your attention of the viewer with interestingly designed boats from damaged ones and bamboo benches for seating purpose, hence enhancing the use of local materials.

Figure 21 Shiva temple (Before and after revival)

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Figure 22 Bamboo Walkway (Before & after revival) Figure 23 Deck connecting village and Molai Kathoni

(Before & after revival)

Figure 24 View of the settlement through the created bamboo gateway after revival

Figure 25 View of the settlement from the river Brahmaputra after revival

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Figure 26 Visual Walkthrough

Figure 27 View of the settlement from the entrance point after revival

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Figure 28 Viewing Tower Figure 29 Community Centre (Morung)

Figure 30 Diagram showing connection of the village OHWT to each unit of the village and Diagram showing connection of each unit and the STP of the village.

Figure 31 Above is the section detail of the toilet in each residential unit.

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References/Bibliography

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