Professional Documents
Culture Documents
On studying the various civilizations of the world we come to know their architectural
heritage their temples, tombs, palaces, and other public buildings which can be considered
as the products of high civilizations. Although these buildings reflect the technological
developments and the economic and social power of the ruling elite of the respective
periods, they rarely have any relevance to the culture and the economic realities of the
majority common masses. Domestic houses and other smaller buildings of the ordinary
people reflect the soul of the common man's culture, as these building types had evolved in
the respective communities for longer periods through trial and error and generally retain
the basic characteristics unchanged for longer time . The above characteristics make these
buildings as potential sources for information relevant to longer period back in history. They
also may provide valuable information related to the origin of various sections of the
community, composition, migration patterns, social structure etc. Above all, these buildings
contain ideas and solutions for design and planning problems to suit the local culture and
climate which can be useful in designing future buildings. Further it is very important to
strengthen the traditional elements of the unique culture of any community in all its aspects,
if we want to maintain and improve the bond between the community and its members.
Domestic houses.
Resting houses or 'Madams'.
Buildings of religious worship.
Other miscellaneous buildings.
This site will present some information mainly on domestic houses and to a lesser extent
about the resting places.
Domestic houses of Jaffna can be grouped into the following categories.
1.
2.
3.
4.
5.
Only the first three types will be discussed here for now. The other two will be kept for
another discussion later.
Historical Background
Majority of the Jaffna population have their origins in Southern India. The earliest migration
may have taken place a couple of thousands years back. Since then there had been inflow
of people time to time from various parts of old Tamil country which included the modern
Indian states of Thamilnadu and Kerala. Some groups had come to Jaffna in recent times
during European occupation. They were mainly traders, artisans, musicians and similar
categories. Almost all of them seems to have come from various parts of Thamilnadu. Apart
from the movement of people as permanent residents in Jaffna, there would have been
continuous exchanges of cultural ideas between South India and Jaffna, since the time of
Therefore the development of Jaffna buildings would have taken place simultaneously with
the development of similar buildings in South India in the same direction, at least until the
beginning of European rule.
Village Houses
At present one cannot see much differences between houses built in villages and the ones
built in urban areas within Jaffna peninsula, as the houses built out of concrete blocks with
clay tiles or asbestos roof covering are common in villages and urban areas alike. Till about
50 years back, majority of the village houses were shelters, built out of temporary materials
such as clay for walls and coconut or palmyrah leaves for roof covering. These type of
shelters are still in use in many villages in Jaffna peninsula and in the main land area which
is called Vanni.
Typical shelter of an average middle class Jaffna villager was a cluster of mostly small
structures of temporary materials and other utilities, built within an enclosure of high live
fence clad with palmyrah leaves or stalk or woven coconut leaves. This enclosure was
entered through a wooden gate, which in some
cases set to open out side, and fitted with a
simple self closing mechanism consisting of a
counter weight. This gate is named as
"Sangadap padalai in Tamil, which literally
means " a difficult gate", makes it difficult for the
stray animals to enter in to the enclosure.
The number of constituent structures and other
elements, of the cluster within the enclosure,
depends on the affordability and social status of
the occupants. An average village house cluster
would include three main spaces as separate
compartments, namely ;
The most important element of a village house is "veedu" which means house. Mostly this
is a one room shelter, rectangular in plan, completely
covered with thick clay wall with an entrance door
provided almost in the middle of the longer side. This
wall is normally kept low, in some cases less than
even an average person's height. The roof is always
fairly steep and the centre part of the room always
get adequate clear height. Out side this room on
either side of the entrance with the external wall wide
platforms are constructed for sitting, sleeping etc.
The lower floor between these two platforms function
as a walkway towards the entrance to the room. This
structure is generally used by female occupants and
for keeping valuable possessions. In the case of
families from lower economic strata, the house may consists of only this single structure
within the live fence enclosure.
"Thalai vasal"
This structure is covered only on top by a roof, clad with
leaves of palmyrah or coconut palms, supported by four
or more Jungle wood posts. Around the space a low,
wide wall is constructed for people to sit or lay down on
it. This space is mainly used by male occupants and
also used to entertain guests. The name "thalai vasal"
litteraly means main entrance. This may be so because
the space functions as a transitional space between out
side and inside and it is an entry point for the
relationship with the internal areas.
Kitchen
Kitchen also has a thatch roof supported on four or
more posts and a half wall is built around the space.
A screen made out of palmyrah stalk is provided
above this low wall. The screen protects the kitchen
from birds and animals entering in, but facilitates air
flow through the gaps between palmyrah stalks. A
built-in traditional hearth is provided at the floor level
in the north eastern corner of the room.
coordination of activities within the enclosure. The mother cooking inside the kitchen can
keep a watch on her child playing around, the old grand mother doing some work sitting on
the 'thinnai' can keep an eye on agricultural produce that is allowed to dry in the court yard.
This concept work well with their economic condition also.
Another important factor influencing the layout is the astrology and certain rules based on
the traditional Hindu building codes known as "Vasthu sasthra". However in village houses
very simple rules are followed. Before someone start building a house he should first
determine the location for the well within the plot. Generally the well is located within the
north eastern sector of the plot. However the final location of the well depends on the
locations of the kitchen and the main house. The well has to be to the north east of the
kitchen and the kitchen to be located to the north east of the main house. Certain
astrological considerations which depend on the time of birth of the chief occupant of the
house have an effect on the orientation of the main house. "vasthu sastra" does not
recommends any structure in the centre of the plot, which corresponds to the concept of
central court yard. It seems that, as this requirement already had been incorporated as part
of the proto type design, it had not been insisted separately. This may have made it easy for
the removal of the central court yard in later houses once the earlier proto types became
"out of Fashion"
"Nadai" in Tamil, which means walk. This walk way runs through the entrance and divides
the raised floor of the interior to form "thinnais" on either side, until it reaches the central
court yard. Two more walk ways are usually provided from the court yard, one to the main
room and the other towards the back door. Out side the back door, a verandah is provided
along the rear wall. The kitchen is usually provided on one end of this verandah.
The portion in front, which consists of the "thinnai" and the walk way, is covered by a roof
which is an extension of the roof of the interior. This roof, always slopes towards the road, is
supported by short wooden columns. The eaves at the
entrance is usually lower than a person's height. The elders of
the locality explain this feature as a system to make, those
who enter the house, to bow down in respect. However,
technical shortcomings also can be attributed to this
situation.
Around the court yard which is open to the sky, there are wide
open spaces. These are multi-purpose areas and
accommodate most of the day to day and occasional
activities. Rooms, which are generally not very big, arranged
in a row of three on one side and open to this multi-purpose
space. The main room is generally located in the middle and one of the other two is
designated as a shrine room. Additional rooms are provided depending on the size of the
house at other locations within the house. All these interior spaces are covered by the roof,
which is designed in such a way to slope towards the central court yard on all four sides
and supported on short wooden columns located along the edges of the court yard, to
protect the open living spaces from heavy rains.
Cultural Influences
Small sizes of the completely covered rooms are notable features in these houses as well
as in the village houses. The provision of small
rooms in this type of houses, where lager rooms
could have been affordable, can only be
attributed to reasons pertaining to the cultural
priorities of the community. Someone spending
most of his or her time in a private room was
unheard of. High level of interaction and bond
between members of the family and close
relations were valued high. Large, common,
multi-purpose spaces could have been more
suitable than fragmented private spaces. Rooms
may have been required mainly to keep the
valuables safe.
During the days of these houses, loose furniture such as tables, chairs, beds etc. were not
used in houses. "Thinnais" were used as built-in seats as well as beds. This also is a
common feature, in both village houses and the court yard houses of Vannarponnai, which
again is attributable to the culture of the people.
The front "thinnai" was open to the public road. This space was used for several purposes
including business related activities, receiving and entertaining guests who were not close
to the family, leisurely informal conversations etc. Apart from the usage by the owner this
space provided much needed rest for a passer-by for a short while and some times for an
over night stay for a long distance traveler.
found here were not manufactured to standard size. Clay for making bricks was very scarce
in Jaffna peninsula. It is said that only in the village of Irupalai, bricks were made in limited
quantities. Elders say a few decades back bricks were imported to Jaffna from South India.
The logic behind the use of bricks in small quantities mixed with lime stone is not clear.
Does this indicate the use of salvaged bricks from older buildings which were replaced by
the new ones?
Another local material extensively used in the construction of these houses are timber from
palmyrah palm. This provides almost entire roof frame work of these houses. Heavy hard
wood timber had been used for columns and beams. Timber had been used for thick
decorated doors and heavy door frames, exposed ceiling frame work, ceiling boards and
column capitals.
Originally the roof cladding of most of these houses were half round tiles which were
imported from India. These types of tiles had been replaced later by flat "Calicut" type tiles
which also was imported from South India.
rule were mostly cosmetic in nature. Including a few houses with an upper floor, which had
been built by a few locals who had earned new wealth from Malaysia and Singapore,
almost all houses considered as ideal, by the locals, had the concept of court yard
unchanged. This trend had continued for less than a decade after the independence in
1948.
The factors that contributed for the decline of the demand for court yard houses and the
introduction of a new type of houses are yet to be studied. A traditional system which had
survived about 350 years of foreign rule had been almost immediately dropped by the
locals once they achieve their independence seems very strange.
In the post independence period, even the court yard
houses of Vannarponnai had been renovated to suit the
new attitudes and life-style. "Thinnais" and "nadais" had
been broken down to create one level inside the house.
The front "thinnais" which were open to the public earlier
had been closed with iron grills etc., and converted into a
semi-private verandah. Moreover usage of this area as a
temporary resting place for passer-by had vanished. The
traffic started moving fast and the need for a short rest
was no more a consideration.
Therefore the height at it's maximum point is made to level with an average person's height to
ensure an easy transfer of loads between the platform and the bearer's head without other's
help. Similarly the lower level is meant for loads carried on shoulders.
It is said that, in those days the "sumaithangi" structures were built in memory of women who
die during pregnancy or delivery.
"Aavuronchi kallu"
A lime stone piece, made into a tapered cylindrical shape of about 3 feet and 6 inches high,
can be seen erected near the water tank, was meant for the cattle to rub their body. This is
referred as "Aavuronchi kallu" in Tamil language.
A large tree
It is logical to state that the large shady trees were the simplest form of resting places. They
represent the inception of later developments. In all probability the well and other structures
would have been built next to the trees, which were already in use as resting locations, as
extensions to the then existing facility. However the shady trees continued to remain part of
the complex, as they were useful in keeping the environment cool and pleasant and they still
provided the much needed shade for the accompanying animals to rest.
Sellap Pillaiar Temple "Madam"
The information related to the historical
background of this building was not
collected. However the layout and the
construction of the structure indicate the
origin of this as a typical way-side resting
place. Two separate roofs can be seen in
the section on the left. The one at the rear
looks like a later addition as a congregation
hall, when the spot gained prominence
more as a temple than a resting place.
This building had been completely
demolished to give way for a typical
present day temple shelter.
An interesting and comparatively big building known by the name of "Ganga Saththiram"
( "Saththiram" is another Tamil word for "Madam" - a resting house) was standing near the
Jaffna old market at Kankesnthurai road, Hospital road Janction till about two decades ago.
The above junction was referred as "Saththiraththu Santhy" after this resting house.
The building reflected the colonial architectural style adopted for traditional planning concepts.
A well in the centre of an open space covered by a circular arcaded high wall with a series of
arched openings at the higher level provided a very interesting architectural space. In fact the
space had been divided by a wall which ran through the middle of the well to make provision
to use it from inside the building as well as from out side. Part of the building was of two floors.
The concept of "thinnai" found in most of the traditional buildings had been utilized here too.
The building consisted of several rooms. When I visited in 1974, this building was being used
for purposes different from which it was intended for. The information gathered did not throw
much light on the original functions of internal spaces. However there was evidences of the
provision of cooking facilities.
Further there were some paintings based on Hindu religious themes on the interior walls. The
period of these paintings is not known. Probably they were done much later after the
completion of the building.
Unfortunately I do not have a plan of this building with me at present. I have done some
sketches of the plan if not a measured drawing. If my documents are intact back at home, in
future this document can be updated with the above plan.
arrangement resemble a type of houses with two court yards, found in Vannarponnai, which
was discussed under the heading "Court yard houses" in this document.
Conclusions
The information that was discussed in the previous pages show that, while the traditional
buildings of Jaffna represent, a now forgotten aspect of the culture of old Jaffna, they also
remain as probable evidences of a common conceptual base that shaped the culture of a
larger region covering South Indian states of Thamilnadu and Kerala together with Jaffna.
As the information on similar South Indian buildings is inadequate, a proper comparative
study was not possible.
Similarly no attempt was made to compare the Jaffna buildings with the buildings of
Singhalese communities of southern Srilanka. Many scholars believe that the Jaffna
peninsula was occupied by the Singhalese people before the arrival of Tamils in to this land.
They point out that, most of the place names in Jaffna and Vanni are in fact Tamilised
versions of Singhalese names. Some of them also say that for such a large scale adoption,
of the Singhalese names by the Tamil community, would have only been possible, if they
had lived together in this region for a long time. If this is true, it is logical for someone to
expect a considerable influence of Singhalese culture in the Jaffna buildings. No such
influence is openly visible. However a through comparative study may throw some light in
this matter.
The present day houses in Jaffna may be neater, durable and suitable for some of our
modern requirements. However it is not difficult for someone to observe several
contradictions in the relationship between the modern houses and the life-style of the
people. The traditional houses and other buildings, which are more sympathetic towards the
local, socio-cultural, economic and physical conditions, can provide conceptual basis for
new buildings.
Apart from the changes caused by 'Time" and the life-style based on western notions, the
war situation also has taken toll of many of the valued buildings. Hundreds of such buildings
are still existing all over Jaffna region. We should at least record information related to
these buildings in suitable formats such as measured drawings, photographs, videos,
descriptive texts etc. for the use of future generations.
Architect R.Mayooranathan