A Project Report submitted to the Goa University in partial fulfilment of the requirements for the Degree of Bachelor of Architecture.
Guide: Researcher: Arch. Ketak S. Nachinolkar Rohit .R. Nadkarni
Goa College of Architecture Altinho, Panaji, Goa May, 2003.
. . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
April, 2003
Acknowledgements. I take this opportunity to acknowledge all those who have helped me in getting this dissertation to a successful conclusion.
Firstly I have to Acknowledge Arch. Ketak Nachinolkar, my guide for his constant encouragement and guidance through the Dissertation. I would also like to thank my guide for the theoretical base for developing a methodological approach to the dissertation.
I also like to acknowledge the head of the institution Prof. J aimini Mehta for the giving me a different point of view and directions to work on the area of Fontainhas.
I also like to thank Mr. Ketan S. Govekar (Lecturer in Dhempe College of Arts and Science, Miramar, Panaji) for his motivating discussions and making himself available at all times, he has helped us to complete this study successfully well in time.
I am very grateful to the teaching faculty for discussion held during various stages of the project.
I also have to thank the following officials, offices and individual for helping me in their best possible capacities with access to information/data, which proved invaluable in completing this thesis. Mr. Percival Noronha, Panaji Goa. The in charge and the staff of the Goa State Archives department. Mr. Bronu Dias Souza, Architect, Panaji Goa. Mr. Baskar Wagle, Architect, Panaji Goa. Mr. Arminio Ribeiro Santana. Architect, Panaji Goa. Mr. Milind Ramani, Architect, Panaji Goa. I grateful to Mr. Sameer Madkaikar, Architect and Mrs. Suneel Gude from Fontainhas who helped me at the site during the site surveys. I also like to thank the people of Fontainhas for their co-operation during the site surveys
. . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
This Dissertation would not have been completed, but for the invaluable help by my friends in hostel and college during the time of working, to stay awake with me and for the discussions we had had at all the odd hours for shaping the study. II . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
TABLE OF CONTENTS. TITLE PAGE APPROVAL ----------- I ACKNOWLEDGEMENT ----------- II TABLE OF CONTENTS ----------- III LIST OF TABLES. ----------- V LIST OF PLANS ----------- VI LIST OF FIGURES -----------VII GLOSSARY ------------- X
Secti on a- Introducti on. 1. I ntroducti on. 1.1 Introduction. -----------1 1.2 Rationale. -----------2 1.3 Aim and Objectives of the Study. -----------2 1.4 Hypothesis. -----------2 1.5 Scope and Limitation. -----------2 1.6 Operational Definition Scope. -----------3 1.7 Methodology. -----------3 1.8 Chapter Outline. -----------7
Section b- Social-Cultural Aspects and Built Form. 2. Al ternati ve Theori es. 2.1 Theory on Settlements. -----------9 2.2 Theory on House Form. -----------11 2.3 Theory on the Relation of House and Settlement. -----------12 2.4 Inferences. -----------12 2.5 Basic hypothesis. -----------12 3. Way of Li fe i n Goa. 3.1 The Earliest Community. -----------13 3.2 The Rulers. -----------13 3.3 Portuguese Policies. -----------14 3.4 Change in Way of Life. -----------15 3.5 Life of Communities. -----------16 III . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
3.6 Inferences. -----------17
Section c-Fontainhas as a Part of Panaji City. 4. Fontai nhas as a part of Panaj i ci ty. 4.1 Historical development. -----------20
Section d- Area of Fontainhas. 5. Way of l i fe and Bui l t Form. 5.1 Built Form . -----------28 5.2 Communities. -----------28 5.3 Hindu Community. -----------32 5.4 Catholic Community. -----------40 6. Soci o-Cul tural Factor and Bui l t Form. 6.1 Settlement Pattern. ----------49 6.2 Social Strata. ----------49 6.3 Built Open Relationship. ----------49 6.4 Typologies. ----------50 6.5 Scale. ----------50 6.6 Arrangement of Spaces. ----------51 6.6 Cross Cultural Influence. ----------56
Section e- Findings, conclusions and Recommendations. 7. Fi ndi ngs, concl usi ons and Recommendati ons. 7.1 Findings. ----------60 7.2 Conclusions. ----------64 7.3 Recommendations. ----------67 Bibliography.
Appendices. I. Location plan of Panaji. II. Questionnaire for occupant. III. Observation schedule. IV. Houses documented. IV . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
LIST OF TABLES. TITLE PAGE
5.1 Ownership, Occupation and Area Table for Hindu House. -----------34
5.2 Data Analysis- Hindu Houses. -----------40 a.
5.2 Ownership, Occupation and Area Table for Catholic Houses. ------------43
5.4 Data Analysis- Catholic Houses. ------------48 a.
6.1 a. Ownership, Occupation and Area Table for C Hindu Houses. ------------51
6.1 b. Ownership, Occupation and Area Table for C Hindu Houses. ------------51
6.2 a. Data Analysis- Hindu Houses. ------------55 a.
6.2 b. Data Analysis -Catholic Houses. ------------55 b.
V . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
LIST OF PLANS
TITLE PAGE
1.1 Location plan of Panaji, Fontainhas. ----------1
1.2 Study area. ----------3 a.
4.1 Location of Panaji and Fontainhas. ----------21
4.2 Plan of Panaji -1510. ----------23 a.
4.3 Plan of Panaji- Between 1510-1631. ----------24 a.
4.4 Plan of Panaji- Between 1632-1780. ----------25 a.
4.5 Plan of Panaji- Between 1780-1843. ----------25 b.
4.6 Plan of Panaji- Between 1843-1961. ----------26 a.
5.1 City of Panaji Showing Fontainhas. ----------28
5.2 Community Profile of Fontainhas. ----------28 a.
5.3 Hindu area studied in Fontainhas. ----------33
5.4 Study Area- Location of Puja Spaces in Houses. ----------34
5.5 Ground floor plan of Mr. Madkaikars house. ----------35
5.6 First floor plan of Mr. Wagles house. ----------35
5.7 Ground floor plan of Mr. Wagles house. ----------36
5.8 Ground floor plan of Mr. Raikars house. ----------36
5.9 Ground floor plan of Mr. Pai Raikar house. ----------36
5.10 Ground floor plan of Mr. Madkaikars house. ----------37
5.11 Ground floor plan of Mr. Wagles house. ----------37
5.12 study Area-Placement of Openings. ----------38
5.13 Catholic area studied in Fontainhas. ----------41
5.14 Ground floor plan of Mr. Sequeiras house. ----------44
5.15 Ground floor plan of Mr. Noronhas house. ----------44
5.16 Ground floor plan of Mr. Sequeiras house. ----------45 VI . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
5.17 Ground floor plan of Mr. P. Noronhas house. ----------45
5.18 Study Area-Placement of Openeings. ----------46
6.1 Community profile of Fontainhas. ----------49
6.2 Ground floor plan of Mr. Madkaikars House. ----------53
6.3 Location of the Interface Area. ----------53 a
6.4 House plans of Mr. Gude. ----------56
6.5 House plans of Mr. Chopdekar. ----------57
VII . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
LIST OF FIGURES.
TITLE PAGE
2.1 Organization of Built Form. -----------9
2.2 Factors Effecting House Form. -----------11
3.1 The Earliest Settlers. -----------13
4.1 Adil Shahs castle-1950s -----------23
4.2 Our Lady of Immaculate Conception Church.-1950s -----------24
4.3 Linhares bridge -1950s -----------24
4.4 Rau de Ourem-1950s -----------26
4.5 St. Sebastian Chapel. -----------27
5.1 Our Lady of Immaculate Conception church. -----------30
5.2 A Cross Next to the Chapel of St. Sebastian. -----------30
5.3 Fonte phoenix. -----------31
5.4 St. Sebastian chapel. -----------32
5.5 The Small Raised Platform along the Road Acting as Buffer.------32
5.6 Mr. Verlekars house. -----------39
5.7 Mr. Wagles house. -----------40
5.8a St. Sebastiao squarel. -----------42
5.8b View of 31 st J anuary road.
5.9 The Natal Well. -----------42
5.10 Alter space in Mr. Rebieros house. -----------43
5.11 Window upholstery in Mr. Rebieros house. -----------44
5.12 View of Mr. Rebieros house. -----------47
5.13 View of Mr. Noronhas house. -----------47
6.1 View of the street on the Hindu side of the Settlement. -----------50
6.2 View of Mr. Rebieros house. -----------54 VII1 . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
6.3 View of Mr. Noronhas house. -----------54
6.4 A View of the Hindu Settlement Area. -----------55
6.5 Puja Space- In Chopdekars House. -----------56
6.6 View of Mr. Gudes house -----------58 IX . . Investigation of built form of Fontainhas based on socio-cultural aspects. Goa College of Architecture. 2002-2003. Rohit Nadkarni .
GLOSSARY. BALCAO- Portuguese name for a portico at the entrance of houses, normally used as a sitting-out place.
CONSERVATION: Sir Bernard Fielden defines conservation as an action taken to prevent decay. The basis for this action is the realization of value or importance of an entity. Therefore conservation act for preventing decay and loss based on the knowledge of the value of an entity.
CORNICE- The uppermost member of the entablature, surmounting the freeze, plaster moldings round the ceiling of rooms at its junction with the walls: to furnish with a Cornice.
FAADE- The face or elevation of a building.
GARBHA-GRIHA- The portion of the temple were the deity is housed.
LINTEL- The horizontal timber or stone also known as the Architecture that spans an opening.
PARAPET-The portion of wall above the ground applied to the same features in balconies or bridges.
PUJ A- Rites performed in Hindu idol-worship.
SILL- Flat piece of wood at the bottom of a window frame.
TOPOGRAPHY- Physical Features of place or locality.
X Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 1 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Secti on a- Introducti on. 1. Introducti on. 1. 1 Int roduct i on. The dissertation looks at Fontainhas from a different perspective. Fontainhas is not only an architecturally rich settlement, but it is also rich in its socio-culture structure. The richness of its culture and social structure gives the settlement a unique look and physical richness. The study deals with the investigation of the rich built form of Fontainhas through its rich socio-cultural structure. Fontainhas ward is located in Panaji the capital city of Goa, (Refer plan 1.1) known for its unique cultural atmosphere, which is the result of the influences absorbed from the rulers of the past and the 450 years long rule of the Portuguese. These influences have impacted the local traditions deeply in all spheres and formed a distinct cultural identity (way of life) of the people of Goa. Panaji was a small fishing village with lots of coconut trees, creeks and fields. For centuries it remained so and was a neglected ward of Taleigao village with the only massive structure, the Adil Shah fort by the Mandovi River. With the decline of Old Goa, the idea of Panaji becoming the capital gained momentum, from that time Fontainhas acted as the residential settlement for the city. Over time it has undergone many changes under different administrations. Along with the new section of the city exists the surviving part of the old settlement. The existing old settlements are Fontainhas, St. Thome, Portais and Campal. Fontainhas, which consists of the Panaji 17 th 18 th century residential quarters. The narrow winding roads and buildings with similar architectural character but yet unique, making distinct homogenous groups, creates a human and warm scale. Main focus of the study was to study the socio-cultural scenario, which affected and shaped the settlement of Fontainhas. A study on the socio-cultural aspects while help to understand the socio- cultural base which led the kind of settlement pattern that exists today in Fontainhas. It will also help in understanding the diversity of house pattern that is present in Fontainhas.
Goa Plan 1.1 location plan of Panaji, Fontainhas. Source-Ritu Prasad Aron Panaji Fontainhas Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 2 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
1.2 Rationale. Fontainhas, a historic settlement within the urban limits of Panaji, is being subject to the increasing pressure of modern life on its traditional fabric. Its unique urban structure- a result of the fusion of the vernacular Indian and the foreign Portuguese- is a significant of the times past. Being the only extant reminder of a medieval settlement in the area, it also gains importance because of its historical associations- in the unique social-cultural background of the people. An important part of the history of settlement concerns human behavior. Through an examination of such behavior, with a cultural approach, we can begin to understand some of the basis for urban settlements. This examination of cultural origins of urban settlements allows one to make a more detailed exploration of an important aspect of history and to understand more fully how human behavioral patterns resulted in subsequent urban settlement patterns and house forms.
1.3 Aim and Objectives of the Study. The aim of the study is to Explore Architecture as socio-cultural expression through the case of Fontainhas. Objectives. In order to achieve the main aim the following objective must be achieved. Study Goan way of life in order to understand the socio-cultural scenario. To understand important events which led to a change in Socio- cultural scenario. To derive the historical development of Fontainhas as part of Panaji City, in order to understand the impact of it on the settlement of Fontainhas. To understand the community profile of Fontainhas. To study the built environment of houses on the bases of socio-cultural factor.
1.4 Central Argument Built form is an expression of the socio- cultural background. On this basic the study is an attempt to explore the built form of Fontainhas based on the socio- cultural factors.
1.5 Scope and Limitation. The focus of the study is to investigate the influence of socio-cultural factors on the built form of Fontainhas. The major constraints in the study were time; co-operation from the resident and the limited resources available were not towards the direction of the study. The site area to be covered is only the historic residential settlement of Fontainhas and excludes the commercial Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 3 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
area, the extend of Fontainhas is bound by Qurem creek and Shielded on the west by the hillock of Conceicao (Altinho), with the Corte de Oiteiro and Fonte Phoenix presently marks the limits towards North and south respectively. For the purpose of the study the area starts from the Corte de Oiteiro on the northern side and area is extended on the southern side of the fountain. Refer plan 1.2 The study does not go deeper into the houses of lower strata or lower order in the caste system and limited to the area around the landmarks that are the St. Sebastian chapel and the fountain of Fonte Phoenix. The houses of lower strata can be studied for further research. The literature available in the local libraries only source of information available. Most of the earlier studies on architecture of Fontainhas are missing or misplaced. Most of the research done by students of architecture from various institutions in India is limited to only documentation. Most of the research carried out by local people is mostly conservation oriented and limited only to facades (exteriors). The potential of the study will help the people to understand built-form of Fontainhas in a better manner and hence will help in understanding the architecture of the place, in order to conserve it. 1.6 Operational Definition. ARCHITECTURE: The art and science of designing and building structure, or large group of structures in keeping with aesthetic and function criteria; structure built in accordance with such principle. BRAHMINS: members of Hindu Community; highest caste and highly culture-not a priestly caste. CASTE: Indian Hereditary class with members shunning intercourse with other caste. CULTURE: is a group of people who have a set of values and beliefs and a worldview that embody an ideal. ENVIRONMENT: the combinations of all external conditions, which may influence, modify or otherwise affect the action of a person. SETTLEMENT: a place occupied by settlers, small village. SOCIAL: Living in communities: concerned with (constitution of) society or mutual relation of men or classes. TYPOLOGY: nature of forms, elevation, plan and spatial relationship of the house.
1.7 Methodology. The methodological structure was worked out in the following way.
Stage 1. Formulation of the Project. Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 4 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Existing State of Research. Fontainhas, a historic settlement within the urban limits of Panaji, is being subject to the increasing pressure of modern life. However, this historic site stirred a lot of interest in past 4 decades, in trying to conserve the place. A majority of the works that came out where in the form of writings, drawings documenting the physical aspects, illustrations and maps. The major works of this time were the description of the Panaji, along with its historic settlements like Fontainhas, St Thome, Portais etc. by Meneses Antonio, under the title -Goa Notas Historicas Volume-1Panjim, atraves dos seculos in 1977. Describing Panaji and Fontainhas right from the 15 th century onwards, and giving details of the events during different century, but it describes on the prominent building of Panaji and Fontainhas. In recent times, i.e. since liberation in 1961, Fontainhas has found a popular reference in almost all the books that have been published on Goa. There are no works devoted to understand the social-cultural aspect and its impact on the settlement. Most of the works are based on the overall scale of Goa. Students of different architecture colleges either document Fontainhas, but was only documented in purely physical perspective where only the built-form is looked at. There is no work taken till now, to understand why the architecture is rich and what are the reasons for the place being so. Most of the works conducted by professional are only on schemes for conserving this place and these works only limited in documenting and conserving the facades of the building. In conservation perspective the following works were taken up- The Government of Goa, Daman and diu through order dated 21.1.1984 constituted a committee to make recommendations regarding preservation of buildings and other sites, localities and places of aesthetical, historical or environment importance in Goa, Daman and Diu. Fontainhas was apart of it, in Fontainhas the conservation area was identified and important houses was listed. The report titled Conservation of buildings and sites of historic and aesthetic important was presented to Government of Goa in 1987. School of Planning and Architecture, New Delhi conducted another study in 1984 headed by Mr. Bruno dais Souza for Panjim Planning and Development Authority tiled Conservation Areas. Panaji. In this study all the old settlement of Panaji City were visually and physically surveyed (mainly facades) and Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 5 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
a conservation policy were framed for these settlements. In last decade Ritu Prasad Aron based a study on Fontainhas in 1994 titled Towards revitalization of the traditional settlement of Fontainhas, Panaji. A case study in Goa, India. Through guidelines for its future development. This repor t was based on data that was provided by earlier work conducted by different groups, mentioned earlier. Thus existing state of research is thus, inadequate and not sufficient to understand cultural origins of the settlements which allows in detailed exploration of an important aspect of history and to understand more fully how human behavioral patterns resulted in subsequent urban settlement patterns and house forms.
Formulation. This led to the framing of the Aims and objectives of the study. The methodological structure was based on the theoretical studies on Origins of settlement, influence of socio-cultural factors on built forms, and the relation of house and settlements by- Amos rapoport a lecturer in Architecture at University College London. He holds a master of Architecture degree from the university of Melbourne (Australia). He has taught and done research at Melbourne University and the University of California, Berkley, and Lectured at various other universities.
Research Approach. The various theories on built form and socio-cultural were studied, on basis of this a basic hypothesis was derived. The way of life in Goa was analyzed and it was realized that the religion was one of the major factors that determine the way of life in Goa. So in Case of Fontainhas the 2 major Communities, based on the religion were identified. On the basis of comparative analysis the impact of socio-cultural factor on the build form of the two Communities were studied, and was cross checked with the houses which were cross culturally influenced. On basis of socio-cultural basis the architecture of Fontainhas was explored.
Stage 2. Data available. The available sources of information. Secondary sources- Literature on theories on settlement by Amos rapoport in order to understand the influence of socio- cultural factors on settlement and built form Secondary sources-literature and description of the place left by various visitors, which gave an idea Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 6 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
of the place and enabled construction of a chronological development and the events that led to it. Description by various author about the cultural scenario in Goa. Old maps of the city from different centuries to the present gave an idea of how the place has changed physically. The different conservation studies and physical documentation done by professionals helped to understand the architecture of Fontainhas to some level. Primary sources- Detailed site survey. Sites mapping to up date the maps and identify the community structure. Residents interview to confirm the community structure. Identifying houses around the landmarks and documenting them. Interview of the residents of houses documented.
The textual data was systematized into an inventory Format for individual components. With observations and interview the community profile of the area was invented.
Stage 3. Process of Analysis. The mapped community profile was analyzed and the patterns observed were noted down and the reason for this was identified. The major communities of were identified and were analyzed on the bases of the area around the landmarks of the respective community. The samples of houses around the landmark were selected randomly and the architecture of the place was explored based on socio- cultural factors. The findings were cross checked with cross cultural influence (houses originally owned by catholic and were bought by Hindus later on) Stage 4. Deriving Conclusions and Inferences. After analyzing the houses that were documented and cross checking it with cross culturally influenced houses, deriving conclusion and trying to explore the built-form of Fontainhas based on socio-cultural aspects.
Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 7 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
The process-
1.8 Chapter Outline. The chapter of the report or a record of the work done and organized as per the work that was carried out.
The first section is the introduction of the dissertation. The first chapter is an introduction of the dissertation and deals with basic introduction of the project detailing the rationale, the aims and objectives, the scope and limitations and the methodology.
The second section deals with the understanding of the socio-cultural aspects and built form, it also covers the second and third chapters. The second chapter is about the alternative theories on settlements, house form and the relation of house and settlement. The basic hypothesis is derived on the basis on theories available. The third chapter is an attempt to understanding the way of life in Goa, right from the earliest communities, the rulers who ruled and influenced the place, the pollicies of the Portuguese and the life of communities in Goa.
The third section deals with understanding the historical background of the Fontainhas as a part of Panaji City. The forth chapter deals with understanding the historical background, The origin of the name, the natural determinant and the historical evolution of the Fontainhas as a part of Panaji City.
The fourth section understands the built form of Fontainhas based on the socio- cultural aspects and covers the fifth and the sixth chapter. The fifth chapter deals with understanding the settlement of Fontainhas, identifying the communities Theoretical study Cultural origin of settlements. Socio-cultural aspect and house form Basic hypothesis Literature Site surveys. Photos and detail Documentation Investigate, analyze and explain. Findings, inferences and conclusions Int roduct i on Investigation of built form of Fontainhas based on socio-cultural aspects. 8 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
and studying the house form and the settlement in details with respect to socio-cultural factor. The sixth chapter is a comparative study of the communities in Fontainhas and cross checking it with the cross cultural influenced house.
The fifth section deals with finding Inferences and conclusions and recommendations. The fifth chapter is about the findings of the study and deriving conclusions and recommendations based on the study.
Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 9 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Section b-Social-Cultural aspects and Built Form. 2. Alternative Theories. 2.1 Theory on Settlements. Introduction An important part of the history of settlement concerns human behavior. Through an examination of such behavior, with a cultural approach, we can begin to understand some of the basis for urban settlements. This examination of cultural origins of urban settlements allows one to make a more detailed exploration of an important aspect of history and to understand more fully how human behavioral patterns resulted in subsequent urban settlement patterns. The question is really why people build environment. In order to understand built environments, one should understand how the human mind works. The human mind imposes an order on the world. The world is chaotic and disorderly. Settlements, like all built environments, are designed in the sense that embody human decision, choices and specific ways of doing things.
Culture. Culture can be seen in 3 major ways, (1) as a way of life that typifies the group; (2) as a system of symbols, meanings and (3) as a set of adaptive strategies for survival linked to ecology and resources. Thus culture is a group of people who have a set of values and beliefs and a worldview that embody an ideal.
Organization of the Built Environment. Settlements are specific examples of built environment one view of the organization of built environment is the organization of four things: (also see fig- 2.1) 1. Space. 2. Meaning. 3. Communication. 4. Time.
1. Space- Designers have always dealt with space organization. The environment can be seen as a series of relationship among elements and people (between things and other Culture. B e l i e f s
a n d
w o r l d v i e w .
Dos and Donts H u m a n
i n s t i n c t .
Space. Meaning. Communication Time. Built form of settlement.
Fig 2.1 Organization of built form Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 10 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
things, things and people). These relationships are orderly and they have a pattern and a structure. The environment is not a random assemblage of things. Objects and people are related through various degree of spatial separation. In facts, design and planning, from landscape of region to the furniture arrangements of rooms, can be seen as the organization of space for different purposes, according to various rules that reflect the culture of the groups or individuals involved. 2. Meaning- an urban form can have three different meanings in a case: location close to center may indicate either high or low status, or it may have no special significance. Any space organization itself does express meaning and symbolic properties; meaning is often expressed through signs, material, colors, forms, landscaping and the like. Meaning may coincide with space organization and usually did in most traditional settlements, so when one discusses them one will be able to concentrate on space organization. It may, however, also represent a separate symbolic system through which different settings become indicators of social position; a way of establishing social identity and a way of indicating expected behavior. 3. Communication- an urban environments and settings within it, can help social communication among people (where as meanings is communication from the environment to people). Thus environments, spatially and through meanings, influence and reflect the organization of communication. Who communicates with whom, what conditions, how when, where and in which context, are important ways in which built environment and social organization are linked and related. Environments reflect and are ways of controlling interaction. Its nature, intensity, rate and direction. This control occurs through spatial organization of meanings. When people notice and understand hint in the environment that signal to them how to behave appropriately. 4. Time-The first concerns large-scale, cognitive structuring of time. It refers to concepts such as linear flow versus cyclic time, future orientation versus fast orientation, and the value of time, and hence, how finely it is sub-divided into units. This latter concept relates to the second way in which the organization of time can be considered-the tempos and Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 11 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
rhythms of human activities. Tempo refers to the number of events per unit of time, and rhythm to the distribution of activities in time. People may be separated in time as well as or instead of, in space so those groups with difference rhythms that occupy the same space may never meet.
2.2 Theory on House Form. The listing and classification of house types and forms does not give much insight into the process of the creation of form. In order to understand the creation of house form the following factor should be considered- Physical ones- involving climate and the need for shelter, materials and technology social ones relating to economics, defense, and religion.
Physical Determinants according to Amos rapoport (lecturer in Architecture at University College London), the school of geography represented by de la Blanche, Febvre, Sorre, and Brunhes has been called possibilist because of its stress on the fact that the physical setting only provides possibilities, not imperative, and it is man- not site or climate-that decides. This applies to many aspects of cultural geography and economic life, as well as to the dwellings and settlements. The great variety of form strongly suggests that it is not site, climate, or materials that determine either the way of life or habitat. (refer fig-2.2 Religion- religious ceremonial has almost always preceded and accompanied a house from foundation, erection, and occupation. Religion affects the form, plan, spatial arrangements, and orientation of the house, and may be the influence, which leads to the existence of rectangular house. In India religion and the traditional occupation are the main factors those influences the way of life. In India occupation was directly determined by the taboos set by religion. (Hence Caste and occupation were directly related).
M a t e r i a l s .
B e l i e f s
a n d
w o r l d v i e w .
Dos and Donts Order and Disorder. H u m a n
i n s t i n c t .
House form. Human the dominating factor Physical settings only provides options T o p o g r a p h y .
Climate. Culture. Religion Fig-2.2. Factors effecting house form. Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 12 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
2.3 Theory on the Relation of House and Settlement. The house cannot be seen in isolation from the settlement, but must be viewed a part of a total social and spatial system which relates the house, way of life, settlement, and even landscape. Man lives in the whole settlement of which the house is only a part, and the way in which he uses the settlement affects house form, as, for example, in areas where the meeting place is the house, and others where the meeting place is a part of the settlement, such a as street or plaza. Geography as well as architecture has usually separated study of the house from the settlement, yet the need to look at the house as the part of a larger system confirms that the house conveys little sense outside of its setting and context. Because the living pattern always extends beyond the house to some degree, the form of the house is affected by the extend to which one lives in it and the range of activities that take place in it.
2.4 Inferences The examination of cultural origins of urban settlements allows one to make a more detailed exploration of an important aspect of history and to understand more fully how human behavioral patterns resulted in subsequent urban settlement patterns. Culture can be seen in 3 major ways, (1) as a way of life that typifies the group; (2) as a system of symbols, meanings and (3) as a set of adaptive strategies for survival linked to ecology and resources. The great variety of house form strongly suggests that it is not site, climate, or materials that determine, its either the way of life or habitat. The physical setting only provides possibilities, not essential, and it is man- not site or climate-that decides. Man lives in the whole settlement, of which the house is only a part, and the way in which he uses the settlement affects house form.
2.5 Basic Hypothesis-. In a settlement, Physical factors- involving climate and topography, materials and technology only provides possibilities, but its the social-cultural (way of life) factors that determines the build form.
The above theories were based on the book by Rapoport Amos, 1969- Houses form and culture and the article by the same author in Introduction to urban planning titled-on the cultural origins of settlements. Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 13 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
3. Way of Life in Goa. 3.1 The Earliest Community. The community in the region comprises of different ethnic races since pre-historic times. Most of them the Negritos, Proto- Austailiods, Dravidians and Aryans form the composure of Goas people 1 . Most of these races some way or other contribute to the development of Goa and its architecture. Among these races the most prominent one were Aryans, they bought with them the caste system as in rest of India, which shaped the settlement pattern as per the social order. This led to a hierarchy in the settlement, with the upper castes occupying the major locations near temples, street junctions etc and lower castes behind them in areas of lesser importance. Goa original inhabitants were kols, Munda(Mundaris), Kharwis, and others. (Refer fig-3.1) These people took up hunting and fishing as primary occupations and primitive form of agriculture as a secondary occupation the kunbis and Guaddes are descendents of Goas earliest settlers 2 . As the hunter-gatherer changed his lifestyle and a more agrarian community developed, people became what we call settlers. The concept of land and property ownership developed 3 . Probably due to a strong sense of community living, houses at this time were located close to one another, creating narrow alleys. As one moved through this linear space, it periodically opened out into small squares. There was, of course, no pattern or regularity of the squares it evolved according to the topography of the area.
3.2 The Rulers. The rulers of Goa can be traced from 5 th
A.D. the Satavahanas and Chutus(Bhuddists). They were follwed by- Bhojas 6 th A.D. (Bhuddists) Mouryas-7 th A.D. (Bhuddists) Silaharas-8 th to 11 th A.D. Kabamba-11 th to 14 th A.D. Fig-3.1. The earliest settlers Source- Mario Miranda References: - 1-2-3. Houses of Goa.Pg.12.by- Pandit Heta.
Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 14 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
After the Kadambas, Mohammedan invasions and subsequent rule bought the Muslims1435. Who were evicted by the Portuguese or forcibly converted. Unlike the British, the Portuguese came to India merely as conquerors or colonizers, but they were followed by the catholic missionaries; for them the process of occupying foreign territories was not complete unless and until they had christianized the subjects of those territories as well.
3.3 Portuguese Pollicies. The Portuguese bought Christianity to the shores of India. Forcible conversions followed by missionaries once the Portuguese established themselves in the land. Incentives were given to converts such as retaining land holdings and previous customs and traditions. Sheltering behind a special dispensation of Pope Gregory XV, given in 1623, that Brahmins converted to Catholicism might wear their sacred threads and caste-marks, they bodily transported the entire caste structure of the Hindus into their adopted religion 4 . What the Hindus call their Sanskars, their inherited racial traits, had survived almost intact. The caste structure in Goa was as follow- 1- Higher order- Brahmins, Kshatriyas, shets, (derivative of Brahmins) vaishya and Vanis. 2- Lower order- Sudras and Gavddi or Kunnbi. The same caste system got transferred in the catholic religion. All public jobs were to be given to those who had become Christians. Later still, there were even more stringent laws, making it a crime for Hindus to practice their religion even in the privacy of their houses. The punishment prescribed was the confiscation of all property. Thus the main community groups were the Hindus and Christians, because of conversions and denial of civil liberties; the Hindu community remained insecure for a long time. Each Hindu was devoted to a particular deity, which their ancestor worshiped. During conversion these people along with their deities shifted from their original places to places like Ponda, Pernem etc. where there was no Portuguese influence during that period. They are existing there till date. Thus causing disruption of their rituals. The local converts to Christianity were also not fully content as they were considered an inferior lot by the Portuguese and were denied opportunities. Thus the Portuguese were considered alien and were looked at in a negative attitude. References: - 4. Inside Goa. Pg.14. by- Malgonkar Manohar.
Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 15 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
References: - 5. Cidades Indo-Portuguesas Indo-Portuguese Cities. Pg.104 . 6. Cidades Indo-Portuguesas Indo-Portuguese Cities. Pg.105. 7. Fontainhas- living with the past. Pg.2 Article by- Noronha Percival.
3.4 Change in Way of Life Events- During the Marquis of Pombal when D. francisco de Tavora (1550-54) was the viceroy in India, total religious freedom, including permission to built temples (+1755), was granted even before the most basic citizens rights 5 . In 1774, among the various reform measures from the Pombaline administration of the Portuguese State of India, one granted all natives rights equal to those of people living in Portugal. A process for the refoundation of Goa was also drawn up in 1774, covering both documents and typologies. The combination of three constitutes the swansong of what is called Pombalism. 6
By this time invasions from other Indian chieftains such as the Marathas also stopped. In may 1834, during the reign of King D. Pedro IV, the Minister of J ustice, J oaquim Antonio de Aguiar, decreed the abolition of religious orders that left a trail of destruction in Old Goa where a large number of churches and convents were being looked after by the members of various religious orders 7 . Because of the above events Hindus started accepting Portuguese ways of life and their styles of Architecture. Local masons adapted and experimented with modifications of European forms into the local buildings to suit the local materials and tastes. Houses up till this time were in thick walls. With small windows punctured into the bare faade devoid of ornamentation, with almost a fortress like appearance. The windows became larger opening out to the secure atmosphere. Decorative elements such as to the secure atmosphere. Decorative elements such as pilasters, cornices, moldings found a place in the faade; which were inspired by the Portuguese styles. These were grander than the Portuguese houses and were more towards a leisurely lifestyle and entertaining. These houses responded to the street through the verandas and balconies or even the window. Thus, once sees a change-taking place. A house previously introverted was slowly become extroverted.
3.5 Life of Communities. a. Hindu. Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 16 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
References: - 8. Village Goa. Pg.77 by. Olivinho J . F. Gomes.
As mention earlier, Aryans were the one who bought the caste system, which shaped the settlement pattern as per the social order. With the upper castes occupying the major locations near temples, street junctions etc and lower castes behind them in areas of lesser importance. The caste system in Goa followed a specific order. Bamonn or the Brahmins belonged to the originally priestly class yet taking up other occupation like agriculture, trade and commerce (merchants), goldsmith etc; the Chadde or the Kshatriyas were noblemen, worriers, and related soldiery, yet taking up commercial avocations also: the Vaishya-Vanis were engaged in trade and among them the goldsmiths pursuing the craft of gold and gold ornaments; the Sudir or the Sudras were the workers and agricultural laborers engaged in servivcing professions. The Gavddi or Kunnbi were the landless labourers, earlier dislodged by the above high castes and living in their own wards in the village. Ther were Gauddo or Gaudde, probably the Vaishya counterparts in Goa, on Karnatakas Gowda, as ther are Gauds found in the Canacona taluka of Goa, on Karnatakas border even today through very few in number 8 . The Hindu way of life started with a daily routine Puja, which was held in a sacred space in the house. Each Hindu was devoted to a particular deity, which their ancestor worshiped. During conversion these deity were shifted from their original places. They are exists there till date. The Hindus visited their temple (goddess/deity) once a month or only during festival time or may be on an occasion. So the temple never acted as a point of orientation in the Hindu urban settlement unlike in case of catholic settlement. Hindu religion followed very strict rituals. Every morning it starts with, the head of the family performing Puja of the deities housed. The same way during evening after sunset, the women light a lamp near the Tulsi or Tulas. Puja space is considered very scared in Hindu Culture. Like the temple where only the priest is allowed in the Garbha Griha. In the same way the Puja space in the house is a very sacred, the access is limited mostly to the inhabitants. b. Catholic. The Portuguese bought Christianity to the shores of India. Forcible conversions followed by missionaries once the Portuguese established themselves in the Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 17 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
References: - 9. Village Goa. Pg.78 by. Olivinho J. F. Gomes.
land. Incentives were given to converts such as retaining land holdings and previous customs and traditions. Thus, all the castes or rather sub-castes or J atis which were then distinct by themselves, like Saraswats, Karades, Chiptpavans, Padhyes etc. among the Brahmins or some claimants to brahminhood among the various segments of the population of Goa, particularly the goldsmiths and some merchants probably, as seen from the surnames of members of communes so- called all Brahmin, were lumped into Christian caste of Bamomn or Brahmin. Similarly the various groups among the Kshatriyas or locally Known as Chaddho among the Hindus at that time (Chaddo Purus being even venerated in temples) mainly the noble, warrior class, some of them possibly being engaged in the trading profession, known as Chatim on that account, which was an occupational appellation common to Brahmins also, as seen from the baptism and other records of the period, continued to be called by the same appellation after conversion. So was the case with other class 9 . A church is an important symbol in any catholic settlement because a catholic needs too go to the church at least once in a week for a mass. (Catholics usually prayed in communities) Because of these church/chapel always acted as the core in catholic area. Since the Goan Catholic were all converts, they had a altar space in their houses which was considered sacred.(these was influence Hindu influence)
3.6 Inferences- Way of life in Goa is a derivative of the various ethnic races and the rulers that influenced it over the time. The dominant communities in Goa are the Hindu and the catholic community and their sub groups. The original inhabitants of Goa belonged to Hindu faith; they followed complex rituals, which evolved through time and influences. After Portuguese invasions the Goan were given incentives and forcible converted Goans and they bodily transported the structure of the Hindus into their adopted religion. Because of the above factor the main community groups were Hindus and converted Christians. Both the communities were denied civil liberties during the 16 th and 17 th
century. The Hindu community remained insecure for a long time. Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 18 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Even the local converts to Christianity were also not fully content as the Portuguese considered them as inferior lot. 18 th century was the point of change in way of life. The main event that led to it was 1774, along with various reform measures the Pombaline administration of Portuguese administration of India led by Marquis of Pombal granted all native rights equal to those people living in Portugal. Because of these the Hindus started accepting Portuguese way of life and their style of architecture. Nature of Settlement- Aryans bought caste, which shaped the settlement pattern as per the social order. The caste system led to a hierarchy in the settlement, with the upper castes occupying the major locations near temples, street junctions etc and lower castes behind them in areas of lesser importance. A church is an important symbol (landmark) and was core area in any catholic settlement because a catholic needed too go to the church at least once in a week for a mass. (Catholics usually prayed in communities). During conversion these deity were shifted from their original places. They are exists there till date. The Hindus visited their temple (goddess/deity) once a month or only during festival time or may be on an occasion. So the temple never acted as a point of orientation in the Hindu urban settlement unlike in case of catholic.
Nature of Spaces- Hindu religion follows very strict rituals. Every morning it starts with, the head of the family performing Puja of the deities housed. The same way during evening after sunset, the women light a lamp near the Tulsi or Tulas. Puja space is considered very scared in Hindu Culture. Like the temple where only the priest is allowed in the Garbha Griha. In the same way the Puja space in the house is a very sacred, the access is limited mostly to the inhabitants. Since the Goan Catholic were all converts they had a similar space (altar space) in their houses, but they dint have strict ritual like the Hindus. Privacy was another important element in houses in Goa. Where women oriented spaces were placed away from public spaces. The culture and the beliefs in each community Soci o-Cul t ural Aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 19 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
determined the percentage and placement of private spaces. Relation of the house with the street was another important factor determined by the socio-cultural background of the people. The way the house was oriented and the way the openings were placed, it controlled the level of communication with the neighbors and the settlement. Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 20 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Section c-Fontainhas as a Part of Panaji City. 4. Fontainhas as a Part of Panaji City. 4.1 Historical Development. The historical time line of Panaji is constructed from various secondary sources. The sources include the description of the place by various visitors at different time periods, researches, articles and papers. Panaji being the capital city of Goa finds mention in almost all literature works on Goa. Older texts describes the place as a neglected ward of Taligao village, it was in fact a large coconut grove interspersed with ponds, backwaters, creeks, canals, sand dunes and paddy fields. The only construction existing there was 15 th
century castle built by Adil Shah on the left margin of the river Mandovi River; but the recent ones concentrate on Panaji as the capital city. The most comprehensive account is one left by Antonio Meneses, 1977 -Goa Notas Historicas Volume-1Panjim, atraves dos seculos. The available information on the place is on The historical evolution of the place through different phases in time. The description of the place is most elaborate in the 17 th , 18 th and 19 th
century, which was the peak of glory. The building and the architecture most substantial in the 18 th and 19 th
century.
4.1.1 The Name of the Place. Panaji-The earliest reference to Panaji is noticed in the inscription of the Kadamba King, Tribhuvanamalla alias Vijayaditya and is dated February 7, 1107. It described the charitable deeds Purta Dharmas of Gandgopal Kalima, who was then administering the Panaji region on behalf of his Kadamba lord and refer Panaji as Pahajani Khalli- Pahajani from which Panaji supposedly gets its name and Khalli probably refers to the creeks and backwaters abounding in the area. The first few Portuguese chronicles, soon after conquest of Goa refer to Panaji as Panaji or Ponji, which mean land that never got flooded. According to one Portuguese philologist, Gonsalves Cardoso in its journal of Travelling he writes that the word Pongy is derived from Panch Yama Afsumgamy or five wonderful castle of Muslim King, Ismail Adil Shah, and his wives used to live 10 . References: - 10. Fish, Curry and Rice- Pg.103. Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 21 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
References: - 11. Fontainhas- Living with the past. - Pg.1. Article by- Percival Noronha. Fontainhas-the place is locally known as Mala, which appears to be its original name or a derivative. Nothing much is known about the origins of this name. The phenomenon of expansion of the settlement in the area was mainly due to the existence of a spring of crystalline waters. At the time of governor, Viscount of Ourem, J oaquim J ose J anuario Lapa (1851-55), an artistic reservoir in basalt stone was built around this spring known as Fonte Phoenix which provided three taps of potable water to the city. Ultimately, the area due to the existence of this fountain was called Fontainhas 11 .
4.1.2 Natural Determinants. Panaji- is located along the southern bank of river Mandovi, in the taluka of Tiswadi. The waters of the river Mandovi, on the north and the west surround it, and on the east is the Fontainhas creek. Refer plan 4.1. 10 km beyond lies the city of Old Goa. It is dominated by an irregular shaped plateau-like hill, Altinho. Due to its strategic position, at the mouth of the river Mandovi, it served as an important military post, to control the Plan 4.1 location of Panaji and Fontainhas Source-Ritu Prasad Aron Fontainhas Panaji Goa. Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 22 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
entrance of the river and protect the city of Goa- (Old Goa) the capital, from invasions. Aligning growth with the major corridor (river) is a common response. The original settlement stretched along the water, with street parallel to the waters. Fontainhas- Fontainhas is a narrow stretch of land bounded on the east by Ourem creek and shielded on the west by the hillock of Conceicao (Altinho), with he Corte de Oiteiro and Fonte Phoenix presently mark the limits towards North and South respectively. Refer plan 4.1. In 1500 it was a reclaimed palm grove, bordered by a creek on one edge and the hill. . Till 18th century, the whole area was an alluvial soil with few paddy fields, which later got developed as an extensive coconut grove 12 . Fonte Phoenix a natural spring located at the foot of the hill providing clear crystalline water around which the initial settlement grew in the early days of the history of Panaji City.
4.1.3 Historical Evolution. a. The Beginnings- the exact beginning of this place is obscure but dates to the 12th century. The earliest reference to Panaji is noticed in the inscription of Kadamba King, Tribhuvanamalla alies Vijayaditya and is dated February 7, 1107 13 . When the Kadamba rulers were ruling supreme over the territory from their capital Gopakapattan on the southern side of the island on the river Zuari. It was, in fact, a large coconut grove interspersed with Ponds, backwaters, creeks, canals, sand dunes and paddy fields. The only construction existing in Panaji was the 15 th century castle built by Adil Shah on the left margin of the Mandovi River. Another Landmark of the Mohammadan era in old Panaji was the Segnil-Tower on the slope of the hillock behind Fazenda building (Directorate of Accounts) 14 .
b. Growth- Portuguese Conquered Goa in 1510. Due to its strategic position, at the mouth of the river Mandovi, the Portuguese selected it as an important military post, to control the entrance of the river and Protect the city of Goa- (Old Goa) the capital, from invasions. Also because of its convenient location, it was often selected as a place for embarking troops for setting out expedition to various parts of the east. References: - 12. Fontainhas- Living with the past. - Pg.1. Article by- Percival Noronha. 13. Fish, Curry and Rice- Pg.103. 14. The growth and conservation of Panjim city Pg. 1,2. Article by- Percival Noronha. Plan 4 2 Plan of Panaji Before 1510 BEFORE 1510. ADIL SHAHS CASTLE 1500 AND HAREM. Plan 4.2-Plan of Panaji Before 1510. EVENTS LARGE MARSHY LAND. FISHERMENS TEMPORARY HUTS YUSUF ADIL SHAH BUILDS CASTLE AND HAREM ON THE RIVER BANK-1500 NORTH Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 23 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
During the early years of Portuguese rule, Panaji formed a temporary residence for the viceroy and governor, on the arrival from or departure to Goa. It was also a country resort for nobility, as in evident from the 17 th century manuscript of historian, Rezende, dated 1635, Panaji had fifty houses, some of them storied and quite big and beautiful, belonging to the Portuguese of Goa and other who settled down here, part of them lying along the river bank, with garden and palm groves 15 . The selection of Panaji, as the new capital, was mainly due to the decadence and eventual ruin of the city of Goa. The immediate cause, however, for the shift, was a consequence of a terrible epidemic raging Old Goa. Due to this, the viceroy residence was shifted to Panaji in 1759, and the foundation of the town was laid. With this date it took a gradual rise
c. Developments-. Early Development. 15 th century- The only construction existing in Panaji was the 15 th century castle built by Adil Shah on the left margin of the Mandovi River. 16 See fig- 4.1.and Plan-4.2. Another Landmark of the Mohammedan era in old Panaji, was the Segnil-Tower on the slope of the hillock behind Fazenda building(Directorate of Accounts). During this time Fontainhas was a reclaimed palm grove, bordered by a creek on one edge and the hill on the other a free sailors, fisherman and tailors lived here in huts 17 . 16 th century- Portuguese Conquered Goa in 1510. Due to its strategic position, at the mouth of the river Mandovi, the Portuguese selected it as an important military post, to control the entrance of the river and Protect the city of Goa- (Old Goa) the capital, from invasions. Also because of its convenient location, it was often selected as a place for embarking troops for setting out expedition to various parts of the east. During the first year of Fig -4.1 Adil Shah castle. 1950s Source- Souza and Paul. References: - 15. Goa Notas Historicas Volume-1Panjim, atraves dos seculos. Pg-14 Antonio Meneses. 16. Fish, Curry and Rice- Pg.103. 17. Fontainhas- Living with the past. - Pg.1. Article by- Percival Noronha.
Plan 4 3 Pl f P ji B t 1510 1631 1510-1631 PILOTS HILL Plan 4.3 -Plan of Panaji Between 1510-1631 EVENTS 1510 OLD GOA CAPTURED BY PORTUGUES CASTLE USED AS CHEEK POINT FOR INCOMING SHIPS TO OLD GOA -PILOTS HILL BEHIND CASTLE. BUILT THE PANAJI CHURCH IN 1541(REBUILT-1584) BUILT FORT OF GASPAR DIAS NORTH Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 24 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Christianisation, the Portuguese set of the main churches in the area covered by the old Taligao village in Panaji, a hermitage came up prior to 1541, under the invocation of Our Lady of Immaculate Conception which was built on the slope of the hillock. 18 It was elevated to a church in the year 1600 and was renovated in 1619.(Refer fig-4.2 and plan-4.3) 17 th century- Our Lady of Immaculate Conception was elevated to a church in the year 1600 and was renovated in 1619.(Refer fig-4.2) Later, during the time of viceroy, count of Linhares, Dom Minguel de Noronha, in the early 1632 in order to connect it directly to Old Goa, a bridge was built across creek- Linhares Bridge 19 - which still function today. Refer fig 4.3. During the early years of Portuguese rule, Panaji formed a temporary residence for the viceroy and governor, on the arrival from or departure to Goa. It was also a country resort for nobility, as in evident from the 17 th century manuscript of historian, Rezende, dated 1635. 20
Till the 17 th century Fontainhas continued to be inhabited chiefly by fisherman and common artisans. 18 th century- The selection of Panaji, as the new capital, was mainly due to the decadence and eventual ruin of the city of Goa. The immediate cause, however, for the shift, was a consequence of a terrible epidemic raging Old Goa. Due to this, the viceroy residence was shifted to Panaji in 1759, 21 and the foundation Fig - 4.2 Our Lady of Immaculate Conception Church. 1950s Source. Souza andPaul. Fig- 4.3 Linhares Bridge. 1950s Source. Souza and Paul References: - 18-19. Fish, Curry and Rice- Pg.103. 20. Goa Notas Historicas Volume-1Panjim, atraves dos seculos. Pg-20 Antonio Meneses 21. Fish, Curry and Rice- Pg.103. Plan 4.5-Plan of Panaji Between 1781-1843 1781-1843 Plan 4.5 Plan of Panaji Between 1781 1843. EVENTS 1784 SETTLEMENTDEVELOPSINTHECOCONUT 1784-SETTLEMENT DEVELOPS IN THE COCONUT GROVE AT FOOT OF THE HILL-ORGANIC PROFILE. CONSTRUCTION OF CUSTOMS HOUSE, LARGE POLICE STATION, COLLECTORATE COMPLEX. 1831-ACQUISITION OF LAND FOR EXPANSION OF TOWN. 1843- PANAJI DELARED CAPITAL. NORTH Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 25 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
of the town was laid. With this date it took a gradual rise. (refer plan-4.4) Initially in 18th century, the whole area of Fontainhas was an alluvial soil with few paddy fields which later got developed as a extensive coconut groves named Palmar Ponte by Antonio J ao de Sequeira, nicknamed mossmikar . 22
In 1784 after the death, the large area developed by sequeira, was leased by government to the convent of Our Lady of Carmo, Chimbel. At this time, the area was dotted with several huts inhabited by fisherman, sailors and persons engaged in the coconut oil extraction trade. 23 (Refer plan-4.5)
Major Development- 19 th century- In 1811, many administrative office- the Custom house, High court, Accountant generals office etc and many educational Institutions were also shifted to Panaji, and its population began to steadily rise. 24 (refer plan 4.5) The new development occurred to the north of the existing residential settlement- Fontainhas-across the hill bordered by Mandovi River. Due to the absence of by-laws and a stable administration at this time, the growth was very arbitrary: resulting in irregular, chaotic maze of streets and alleys, in Fontainhas. For the spiritual needs of the people of Fontainhas, a small chapel with only one altar, under invocation of St. Sebastian, was built in 1818. 25
The viceroy, Dom Manuel de Portugal e Castro (1826-35) is perhaps, the one who gave his best attention to the development of Panaji. He also did several other improvements in the city. The main Panaji was planned on a grid iron pattern, comprising of narrow streets and central garden squares, and was mainly administrative, Institutional and commercial in character, the urban structure was highly pedestrian oriented 70m x 70m grid and the scale, very human. Bringing neighbors shoulder to shoulder was the concept of urbanism, in contrast to the previous mansion in vast garden settings, of the provinces. To the west was the physical demarcation, diagonally by the hill References: - 22. Fish, Curry and Rice- Pg.103. 23. Fontainhas- Living with the past. - Pg.1. Article by- Percival Noronha. 24. Fish, Curry and Rice- Pg.104. 25. Fontainhas- Living with the past. - Pg.1. Article by- Percival Noronha.
Plan 4.4-Plan of Panaji Between 1632-1780 1632-1780 Plan 4.4 Plan of Panaji Between 1632 1780. EVENTS 1632-RIBANDAR CAUSWAY BUILT LINKING PANAJI TO OLD GOA. MANDRIAL ESTATE HOUSES BUILT BY NOBLES- LAND. PRIVATEY OWNED AS COCONUT GROVES. 1759-VICE-ROYSHIFTEDHISRESIDENCETOCASTLE 1759-VICE-ROY SHIFTED HIS RESIDENCE TO CASTLE OF ADIL SHAH AFTER MODIFYING -AS OLD GOA IS UNHYGIENIC. NORTH Plan 4.6-Plan of Panaji Between 1844-1961 1844-1961 Plan 4.6 Plan of Panaji Between 1844 1961 EVENTS MORE BUILDINGS CAME UP-FAZENDA, MUNCIPALITY, PAVILLIONS. DEVELOPMENTACTIVITIESASOPENINGOFROADS DEVELOPMENT ACTIVITIES AS OPENING OF ROADS, SQUARES, ETC-PLANNED PROFILE. DEVELOPMENT CONTINUES-ROADS ETC. NEWSETTLEMENT-ALTINHO, CAMPAL-1930 EXPANSION. SERVICES INTRODUCED AS WATER ELECTRICITY. 1961-PORTUGUESE HAD GOA TO INDIA WITH PANAJI CAPITAL OF POSSESSIONS DAMAN & DIU ALSO. NORTH Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 26 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
and developed quite independently of each other. The Fontainhas ward owes much to the efforts of the Governor J ose J oaquim Lopes De Lima (1840-1842) who opened a straight road through Fontainhas, which was, know as Quatro de Abril. 26
In 22 nd march 1843, Panaji was formally declared, by royal decree, to be the capital of Portuguese India, and renamed it as Nova Goa a new city. It was conceived to encompass a larger area, including Ribandar and Old Goa, but in view of the declining fortunes and power, by this time, this was not feasible, and Nova Goa, came to mean only Panaji. 27
The Governor, Viscount of Ourem J oaquim J ose J anuario Lapa (1851- 55) did commendable work by draining the Fontainhas creek and building marginal roads on both sides. 28 The Ourem road on Fontainhas side is named after him. This changed the original relationship of the built fabric with the waterfront. Refer fig 4.4. During his time the fountain Phoenixat Fontainhas, which the area derives its name. It was the prominent orientation point of the urban space and a popular interaction space. The greatest sweeping change came at the time of the Governor, Caetano de Albuquerque (1878-82) who with his foresight linked Fontainhas with the central zone of Panaji by cutting the Conceicao hill in length of 302 meters. There was only one road Quatro de Abril, later on a new road was made by acquiring land and some buildings including Old chapel, now called 31 st J anuary road. 29
In 1881 a road was opened going through many houses (demolished) coming in the way in front of old Chapel, this road was named St. Sebastian road. This road linked the Rua Quatro de Abril and Rau Natal with the Rua de Ourem. 30 (Refer plan-4.6) This led to the creation of the Largo Sao Sebastiao-the main Fig-4.4 View of Rua de Ourem. 1950s Source- Souza and Paul References: - 26-27-28. Fish, Curry and Rice- Pg.104. 29. Fish, Curry and Rice- Pg.105. 30. Goa Notas Historicas Volume-1Panjim, atraves dos seculos. Pg-27 Antonio Meneses
Font ai nhas as a Part of Panaj i Ci t y. Investigation of built form of Fontainhas based on socio-cultural aspects. 27 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
open space of the populous ward, situated in its very heart. The present chapel was completed in 1887. 31 See fig .4.5. During this period, in (1882-1885), were added two more important features of the urban scape-the Natal well and the flight of steps leading to it, creating an important public space. 32 Consequently, more stairways were built, giving access too different parts of the linear settlement. This was in answer to the increasing water needs of the habitant and also to facilitate communication within the settlement, which by the time was rapidly rising to an important neighborhood.
Later Development. 20 th century- In 1931, electrification and tarring of the ward, a good network of drainage was laid. 33
In 1956, regular water supply was provided. 34
After 1961- After liberation in 1961, Panaji remained the capital of the union territory of Goa, Daman and Diu all former Portuguese colonies. In 1977, sewage system was introduced. 35
In 1984, the Government of Goa, recognizing the Special character of the Fontainhas and some areas in Goa, constituted a committee to make recommendations regarding the preservation of buildings and other sites, localities and places of historic importance. 36
In 1987, Panaji retained the capital of State of Goa.
Fig -4.5 Present St. Sebastian Chapel Source- unknown References: - 31. Goa Notas Historicas Volume-1Panjim, atraves dos seculos. Pg-27 Antonio Meneses. 32. Fontainhas- Living with the past. - Pg.4. Article by- Percival Noronha. 33-34-35-36. Fontainhas- Living with the past. - Pg.5. Article by- Percival Noronha.
Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 28 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Section d- Area of Fontainhas. 5. Way of Life and Built Form. 5.1 Built Form. The area of Fontainhas forms the old residential quarter of the city. Most of the houses here date back to the period 1840- 1950. On the urban level the settlement has come up at the foot of the hill on the west and marshy lands and a creek on the east, giving it a linear profile. (Refer plan 5.1) Stretching north south along a main spine with back-lanes. Along the spine the houses are lined and open directly on the street. (Refer plan 5.2) The resulting style of these houses is a product of interaction and assimilation and adaptation of Portuguese influences on local house types. Most of the house forms in Fontainhas are rectangular in plan. (Refer plan 5.2)
5.2 Communities The major communities in Goa either belong to Hindu or Catholic faiths. If one studies any place in Goa, the observation will be that these settlements have distinct communities and they have definite boundaries. In these settlement a temple or a church/chapel acts as the center or core around which the settlement might have evolved. Originally the houses of Fontainhas were built largely by those attached to the Fontainhas. Plan 5.1 City of Panaji showing Fontainhas. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 29 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
administration service of the erstwhile Portuguese government and thus they were educated and highly placed people. The inhabitants of this place are largely belonging to Christians and Hindu faiths and their castes. In 1774, among the various reform measures from the Pombaline administration of the Portuguese State of India, one granted all natives rights equal to those of people living in Portugal. After this event conversion of Hindus to catholic came to a stand still. During the time of research the researcher observed a common belief of the people of rest of Goa, that Fontainhas was a catholic dominated settlement. But during the time of research this was proved wrong, after the color-coding it was realized that both the Hindu and the Catholic community are almost equal in proportion. Refer plan- 5.2 the other observation was these communities had a distinct boundary. It was also observed that there are few houses, which belongs to Muslim people. These Muslim houses placed far way from the main settlement. Finding-The main communities in Fontainhas are 1) Hindu community 2) catholic community.
5.2.1 Location of the Communities a. Hindu Settlement. The Hindus that came here during urbanization were basically government employees mostly working in some institution. These people were usually Brahmin, shet, etc basically placed in higher order of caste system. These people settled on the southern side of Fontainhas near the fountain, Fonte Phoenix from where the area derives it name. Usually the local people refer the Hindu area as Mala. (The original name of Fontainhas). In Hindu Puja and rituals was an important part of the culture. Each Hindu was devoted to a particular deity, which their ancestor worshiped. During conversion these deity were shifted from their original places to places like Ponda, Pernem etc. where there was no Portuguese influence during that period. They exist there till date. The Hindus visited their temple (goddess/deity) once a month or only during festival time or on an occasion. The temple that exist today in Fontainhas area came up only during the end of 1800s, by these time the settlement was already present. In a urban settlement like Fontainhas, the temple never acted as a point of orientation in. b. Catholic Community. The major Settlement- The original settlers in Fontainhas were mostly Hindus belonging to lower caste. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 30 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
In 1811, Due to the shift of Government offices and institution to Panaji, Catholics people who were employed in these institutions shifted to Fontainhas. The Catholics settled vary close to the church of Our Lady of Immaculate Conception built in 1541 renovated in 1619, which was about 200m away at a walking distance. Refer fig 5.1 A church is an important symbol in any catholic settlement because Catholics usually prayed in communities and they visited the church once in a week. In 1818, a Chapel dedicated to St. Sebastian was erected for the spiritual need of the people. This chapel existed just 50m away in front of the present chapel (built in 1887), around this the later settlement grew. Color-coding the settlement of Fontainhas, reveled that the Catholic settlement exits within 200m radius (walking distance) of the chapel. Apart from the chapel, within the 200m radius of the chapel there exist 5 crosses (for a example refer fig-5.2) spaced at a distance of 100m to 50m meters apart from each other. Refer plan- 5.2. Minor Settlements- These settlements were basically people of lower caste or of a lower economic status (Caste is directly related to occupation and occupation was directly related to economic status). Therefore this people were placed away from the main settlements. During the time of research there was an interesting observation, wherever these settlements existed within their 50m radius there existed a cross. It might be this cross might have been built later by those people. Theyre also another observation that this settlements and the crosses were located between 50-100m apart. That mean these settlements were at walk-able distance, so in other words there is a kind Fig 5.1 Our Lady of Immaculate Conception church. Source-Gopal Bhodhe
Fig 5.2 A cross next to the chapel. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 31 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
communication (interaction) between these settlements.
5.3 Landmarks and the Communities. Rationale- Landmarks are always a point of orientation or evolution in an urban settlement. Since it is one form (element) which gave a sense of orientation to the settlement and the user. It always acts as a core in term of activities, and the prominent people in the area stayed around the major landmarks. It might also be that the landmark was built around a place where the prominent people of the settlement lived. So landmark from the either side of the settlement was selected because the people around will have similar level of status in their respective area. In the Hindu settlement Fountain of Phoenix was the major landmark, around which the settlement evolved. While in case of the catholic settlement the St. Sebastian chapel was built at the center of the settlement, which further shaped the settlement. 1. The Fonte Phoenix-. As Fontainhas was developing as a settlement in the 19 th century, an artistic reservoir in basalt stone was built at this spring around 1851-55. This natural spring located at the foot of the hill provided clear crystalline water for the settlers, around which the initial settlement grew. Refer fig. 5.3. The importance of this feature can be gauged from the fact that this ward derives its name Fontainhas, from this feature and marks one of its extremities today. Besides providing a constant supply of potable water for sustaining the growth of the settlement, this also emerged as a space for social interaction for the inhabitants of the Hindu settlement thus is a prominent landmark in the area. 2. St Sebastian Chapel- In 1818, a Chapel dedicated to St. Sebastian was erected for the spiritual need of the people, and later the settlement grew around this chapel. In 1881 a road was opened going through many houses (demolished) coming in the way in front of old chapel, this road was named St. Sebastian road. This road linked the Rua Quatro de Abril Fig-5.3 The Fonte Phoenix. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 32 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
and Rau Natal with the Rua de Ourem. This led to the creation of the Largo Sao Sebastiao-the main open space of the populous ward, situated in its very heart. Refer fig 5.4 the present chapel was completed in 1887. Within 200m radius (walking distance) of the chapel the catholic settlement exists. 5.4 Hindu Community. Selection of samples- the Hindu houses around the Fountain the landmark in the area were selected randomly for the purpose of the study. 5.4.1 Social Strata - the study area consists of major Hindu settlement with small patches of catholic settlement. Refer plan 5.2. The majority of the inhabitants are Hindus belonging to the higher order of caste system. The Fonte Phoenix (Fountain) Was built in 1855-55 while the houses which were selected for the study around the fountain came up later in between 1875-1890. The houses around the Fountain were people belonged to the people of high order in the caste system. These people were either government servant or mostly goldsmith in occupation. Along with this prominent people there also existed people of lower order in the caste system, these people in small house settled in the back-lanes. Looking at the settlement, one came make out this difference, in term of the area (scale) of the houses.
5.4.2 Built Open Relationship- most of the houses in the area were aligned along the road (the man made feature). While the houses which occupied the back- lanes of the settlement were oriented according to the option provided by the topography of the area. Within these option the settlement in the back-lanes evolved. The houses studied in this area are mostly right on the edge of the road, with a small buffer that the raised platform which is hardly 50 cm in length. Refer fig 5.5. Fig-5.4 St. Sebastian Chapel. Fig. 5.5. The small raised platform along the road acting as buffer. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 36 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
placed on the first floor in a separate room, they have only one dinning space in their house. Refer plan5.7. some houses even had 2 kitchens, like of Mr. Pai Raikar and Mr. Raikar house. The kitchen placed behind the Puja area was basically to prepare vegetarian items (sacred kitchen) while the other kitchen was used to prepare non-vegetarian items. Refer plan 5.8. In most of the Hindu house the services were placed at the rear of the house. The most common element that is present in most of the houses is a well at the rear end (in the backyard). Basic necessity like water was available within the private space of the house, so there was no need for the women to go out to fetch water. The well was placed mainly close to the Kitchen and the bath. Refer plan 5.9. In Mr. Pai Raikar house the well is placed in a very interesting manner, where it can be accessed from the Kitchen as well as bath area. LIVING BEDROOM BEDROOM DINNING COURT TULSI KITCHEN 0 1M 3M 6M Plan 5.7. Ground floor of Mr. Wagles house. KITCHEN BATH KITCHEN DINNING BEDROOM LIVING WELL BEDROOM BATH TOI DINNING PUJA SPACE KITCHEN COURT STORE HALL 0 1M 3M 6M Plan 5.8. Ground floor plan of Mr. Raikars. WELL KITCHEN PUJA SPACE TIOLET BATH STORE DINNING KITCHEN BEDROOM STORE LIVING/HALL. COURT 0 1M 3M DINNING BEDROOM BEDROOM Plan 5.9. Ground floor plan of Mr. Pai Raikars Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 37 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Women Space- the private spaces like sacred space, dining space, kitchen and the service area like well, bath and toilets, all these areas were placed at the rear of the house for one main social factor, which was the extreme need for privacy for women. Women had a sacred religious symbol in Hindu culture; this element was the Tulsi or Tulas. Mostly the Tulsi was placed in the court, which was a part of the private area of the house. Like in case of Raikars and Verlekars house. (Refer plan 5.8) While in some cases like the Mr. Madkaikars house in absence of court, the Tulsi was placed in the backyard. Refer plan 5.10.
Women activity core- the core of women activity was the kitchen where they use to spend their whole day in cooking. This space was an inward looking space. Where all the openings were placed on the inward side. If there was an opening on the exterior side there was a high compound wall was built e.g. Mr. Wagles house. Refer plan 5.11 The women had a separate stairway from the dinning area leading to the first floor, in case if there was any occasion in the house, which was held in the hall mostly, placed on the first floor. Refer plan 5.11. Privacy was not only by the blank walls, opening on the inward side, and other physical devices, but also by custom. Guest or outsiders were invited inside the house; the spatial organization of the BATH WELL KITCHEN BATH LIVING TOILET TOILET TOILET TOILET 0 1M 3M 6M Scale BEDROOM DINNING DINNING BEDROOM BEDROOM STORE PUJA SPACE Plan-5.10. Ground floor plan of Mr. Madkaikars house-Tulsi placed in the backyard. LIVING BEDROOM BEDROOM DINNING COURT TULSI KITCHEN 0 1M 3M 6M Plan 5.11 Ground floor plan of Mr. Wagles -The high compound wall. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 39 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
area. Even in case of the individual houses the main doors and subsequent doorway inside the house was always staggered to prevent transparency. This applied even to the window layout in houses. Since the houses were right on the edge of the road and the windows openings of the respective house were staggered and even if a window was aligned with a doorway inside the house, the door way would be a dark spaces which prevented the transparency. Most of the Hindu houses usually dark interiors. (Very less light) Most of the cases except Mr. Madkaikars, even these houses were bang on the edge of the road, There was a small strip of raised platform about 50cm in length, which gave a minimum kind of buffer for the houses. The sill level in these houses was another important feature. The sill height was one of the important elements to communicate with the street. The sill levels were usually very low in height from the floor level of the house ranging from 73-85cm, which was quite low. These allow the commination of the inhabitant of the street to communicate with the street while on the other side the plinth played an important role the windows which were very low from inside, the sill level from the road was almost 1.1m high. Only in case of Mr. Verlekars house, it is only one of a kind that has French windows on the ground floor. But the plinth level of this house is high enough to achieve the level of privacy needed from the street. (Plinth almost 80cm high) Refer fig 5.6 The windows, which were not facing on the main road, were designed in the form of a bay window. Since the thickness of the wall was almost 90cm, a platform was placed at the sill level, which helped the people to use this space in their leisure time to experience the surroundings. Most of the houses has a first floor level, it may be partial or throughout. The houses had the hall on the first floor, the windows in the hall were French window decorated quite intricately depending on the status of the inhabitant. The French window also helped in lighting and ventilating the room in better way than the other rooms, and most of the time these windows were placed parallel to each other to help cross ventilation in the Fig 5.6 Mr. Verlekars house- high plinth used in case of French windows. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 40 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
room.(like in case of Mr. Madkaikar and Mr. Raikar house refer table 5.2.)
b. Faade the faade feature are that which give the place the character. The elevation aspect of the area is very low- rise, seldom beyond two storeys. The houses are a result of a basic faade with a sloping tiled roof on top, with a wall punctured with regular sized openings. Faade in these old houses was an important mean of communication to the stranger on the street. If even today if one happens to walk through this area, looking at the faade one can have an idea about the people living in the houses. That was exactly what the inhabitant intended. Facades of these houses were detailed and plastered according to the status of the people. (One factor that effected these detailing was the type of material available at that time). Each house had different design for the pilasters, the corbelling etc. the window usually had a plaster band around which even differed in most of the houses. The windows pattern very different in each house, from flat lintel to the curved ones. Even shutter design of 2 different houses wont match. In case of French window the lower railing was different in each case. Faade was an element that had variety. Even the houses that had common wall and common roof had their windows and doors profile in a different way. Refer fig 5.7 this area is a perfect example to realize that that each family was different and so was the faade, giving uniqueness to each house and a sense of diversity to the whole area. But it was the scale and the common features with variations that tied up the whole settlement.
5.5 Catholic Community. Selection of samples- the Catholic houses around the St Sebastian Chapel was selected randomly for the purpose of the study. 5.5.1 Social Strata- the study area consists of major catholic settlement with a few Hindu Houses (belonging to prominent people). As the Catholic settlement was growing in size, for the spiritual need of the people a chapel dedicated to St. Sebastian was constructed in 1818, which stood 50m in Refer fig 5.7 Mr. Wagles house- the house has a common wall and roof but still the windows and the doors differ in design. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 42 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Sebastian chapel) known as the St Sebastian square is the main open space in the area and the natal well square acted as the second open space(Refer fig 5.9). After shading the built form of the area on a plan. It gives a clear picture that the main breathing space in the area was the St Sabestian square. Refer plan 5.13. Since the backyards were absent in catholic houses the road acted as the open space. Most of the cases the houses had common walls. If there was a gap in between houses, it was basically done for the purpose giving access to the houses in the back lanes. This was the only reason there were gaps at certain intervals. The road was the main element in this area, which shaped the built form of the settlement.
5.5.3 Typologies- the basic house typologies that exist in the area are Linear house with a entrance porch/balcao, Linear house, Rectangular house with a verandah in front, Rectangular house with the verandah at the side, Square house, L-shaped etc. The house samples that were selected for the study basically belonged to 4 different category- 1) Squares house 2) Rectangular house with a verandah in front, 3) Linear house with a balcao, 4) rectangular house with a verandah at the side. The ground area of this house ranges from 144-216 Sq. m.
5.5.4 Scale- scale is one of the most important aspects in order to determine the effect of socio-cultural factor on built Fig. 5.8 a Houses having almost 2m shoulder in front of St. Sebastian Chapel. Fig. 5.8 b. The small raised platform along the road acting as buffer.
Fig. 5.9. The Natal well. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 43 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Fig-5.10. Altar space in Mr. Ribeiros house. form. The total area of a house (scale of the houses) will be directly related to what position a person hold in the community. In case of the study area if one list out the scale of the house in term of area, the conclusion will be that there is a relation between the scale of the house and the social status. Refer table 5.3 Table-5.3 Owner Occupation. Area. Mr. P. Noronha. Govt. treasurer. 353 Sq. m. Mr. Ribeiro. Doctor. 282 Sq. m. Mr. Noronha. Police Officer. 275 Sq. m. Mr. Sequeira. Business person. 244 Sq. m.
5.5.5 Arrangement of Spaces.
5.5.5.1 Sacred Core the scared core in catholic houses was the altar or the prayer space. Catholics visited church every week since they believed in community praying. The placement of altar space in the Catholic house was never fixed. It was placed either in the living, dinning, or even in the bedroom in some cases. This was a space where the whole family got together and prayed. Since the altar space dint have a specific placement. Some time it was even placed in the living space because of this a level of secrecy was achieved by placing it high from the plinth level (more than 1.5m above from the plinth level). See fig 5.10. 5.5.5.2 Private Spaces- in the catholic houses, private space like dinning depending on the area and position determined whether the space was private or semi-private space. In case of house of Mr. Sequeiras (refer plan-5.14) and Mr. Noronhas (Now Fernandes) (refer plan-5.15) house the dinning were more of a private space. In Mr. Noronhas house the dinning was placed close to the living, where the doorway was staggered and the dinning area space was much at a smaller scale than the living. (The living were 16% of the entire house area while the dining were just 8- 10 %) while in case of Mr. Sequeiras house the dining is placed at the rear of the house. (Refer plan-5.14.) The bedrooms were mostly located after the living and the hall space. The no. of bedroom depended on the need of the inhabitant. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 44 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
The kitchen, bathroom, and toilet were placed at the rear portion of the house for the purpose of privacy. To the rear of these houses the there was a service door which could be access from a passage leading from the main road. (Refer plan- 5.15)
Position of Women- kitchen and the service area, bath and toilets, all these areas were placed at the rear of the house for one main social factor, which was the need for privacy for women. Women activity core- the core of women activity was the kitchen. Kitchen space in case of catholic houses was mostly outward looking; the only exaction to this is Mr. Sequeiras house in which the kitchen is inward looking opening into a court. (Refer plan-5.14). Since the interior spaces were mostly outward looking, the catholic houses usually had curtain and lot of other upholstery used on the door and the windows, which gave a level of privacy needed. Refer fig 5.11. COURT KICHTEN/ DINING BEDROOM BALCAO LIVING 0 1M 6M PASSAGE 3M Fig. 5.14. ground floor plan of Mr. Sequeiras. Showing the placement of dinning/kitchen. 0 1M 3M 6M KITCHEN DINNING LIVING TIOLET BATH BEDRROM BEDROOM VARENDHA PASSAGE STORE Fig 3.15. ground floor plan of Mr. Noronhas. Showing the placement of dinning area. Fig 5.11 upholstery used for the windows a typical feature in these houses. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 45 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
5.5.5.3 Semi Private Space- these places were basically placed in front portion of the house. Most of the catholic houses had a living on the ground floor and a hall on the first floor. Guest was usually received in the living area. On only particular occasion the hall was used to entertain the guests. The access to the hall was directly from the entrance lobby (mostly from a passage space). The exception to this was Mr. Sequiras house where the access was right from the living space. Refer fig 5.16. Hall was one of the most important spaces in catholic houses, since it was often converted as a ballroom on occasion like wedding and parties. The social events within the house were held in this space. There were some houses which were owned by people who had a very high economic and social status; in their houses the dining area was as proportional to the hall area. Since these people use to have grand occasions very often, they required a large dinning area which was more of a semi-private space. A very good example of this is Mr. Rebeiros house, the hall was 17.3% of the total area of the house while the dinning was 16.3% which is almost similar in proportion, and same was the case in Mr. P. Noronhas house. (Refer 5.17 for Mr. P. Noronhass house). In relation to private and semi-private spaces, the private spaces ranged from 40-64% while the semi private spaces COURT KICHTEN/ DINING BEDROOM BALCAO LIVING 0 1M 6M PASSAGE 3M Fig 5.16 Ground floor of Mr. Sequiras house. - The access way to the hall in the living area 0 1M 3M 6M GUEST BEDROOM STORE KITCHEN DINNING ENTRANCE LIVING ROOM TIOLET Fig 5.17 Ground floor of Mr. Noronhas house. - The dining area is as proportional to the hall area. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 47 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Fig 5.13 view of Mr. Noronhass house- the varendha is more of a private space. which allow a kind of privacy to the houses. Since catholic house had wide openings and their interior spaces were very well lighted by natural light because of these to get the desired privacy level the houses had upholstery for their window, which blocked the vision (transparency) of the any person passing by from the street. More no. of opening were placed on the side, which had a garden with a compound wall ex. Mr. Rebeiros house see fig 5.12 the houses had maximum opening on the front faade on if there was a verandah (Without a gallery on top of it) and this verandahs had a parapet wall going all around it. The houses, which were bang on the roadside, have sill level higher than the other ones. These allow the commination of the inhabitant of the street to communicate with the street while on the other side the plinth played an important role the windows which were very low from inside; the sill level from the road was to almost 1.1m high The windows on the first floor were mostly French windows where the people from the house were able to communicate with the street. These French windows were decorated quite intricately depending on the status of the inhabitant. The French window also helped in lighting and ventilating the room. Verandahs, galleries and balcoa- these were the main element by which the catholic community uses to interact with the street and neighborhood. There existed two kinds of verandah one which was public oriented like the one of Mr. Rebeiros (refer fig 5.12) where the individual was able to access it while in the other case Mr. Noronhas (refer fig 5.13) was one that had parapet wall going all throughout, which was more of a private space. This space was mostly used as an interaction space at the neighborhood level. There even exists a house with a balcao, which was one of Fig 5.12 view of Mr. Ribeiros house- on the garden side more openings were placed. Area of Font ai nhas. -Way of Li f e and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 48 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
the main interaction space elements in most of the houses in Goa. b. Faade faade in these old houses was an important mean of communication to the stranger on the street. If even today if one happens to walk through this area, looking at the faade one can have an idea about the people living in the houses. That was exactly what the inhabitant intended to do. The catholic house facade was more much more detailed and plastered according to the status of the people. (One factor that affected these detailing was the type of material available at that time) Each house had different design for the pilasters; the corbelling etc. the window usually had a plaster band around which even differed in most of the houses. The windows pattern very different in each house, from flat lintel to the curved ones. Even shutter design wont match in different houses. In case of French window the lower railing was different in each case. Faade was an element that had variety. This area is a perfect example to realize that each families staying in different houses are different and the faade projected the same. Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 49 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
6. Socio-Cultural Aspects and Built Form. A comparative study of the two major communities in Fontainhas, -the Hindu and Catholic community. 6.1 Settlement Pattern- During 1800, the first people to shift to Fontainhas belonged to the catholic faith. These people were mostly government employee. They settled very close to the existing church of Our Lady of Immaculate Conception. (Northern side) While the Hindus stayed together on the southern side in a community, near the Fountain which was the source of fresh water. (Incase Hindus the basic needs were more important). Till today there is some Hindu houses that exists in the catholic settlement. These houses belonged to the people, who had high social status and they settled here some where in 1780-1830s. The other houses were bought by Hindus from Catholics after Goa liberation. Similarly on the Hindu side (southern side of Fontainhas) there are Catholic houses, these houses exist in patches forming a small community of their own. These people were actually lower caste people who shifted from the northern side of the Fontainhas in 1800s . Religious symbol was very important in Catholic community the main settlement had a chapel built right in the core area of the settlement. Along with the chapel there also existed small crosses placed at a distance of 100-50m. Similar case was on the Hindu side where the small patches of Catholic settlement occurred they had a cross within the 50m radius, which bounded them together. (Refer plan 6.1)
6.2 Social Strata a. In both the cases, the Houses around the major landmark belonged to the people of high order in the caste system (mostly prominent people). In Hindu settlement the major landmark was the fountain-Fonte Phoenix (Basic need), while in catholic settlement it was the St. Sebastian Chapel.(Religious symbol) b. Caste played an important role in term of the settlement pattern. In both the settlements (Hindu and Catholic) along the roads, squares and the prominent location were occupied by people of higher order in caste system while the back-lanes were occupied by people placed in the lower order in the caste system. Looking at the settlement one came make out the difference in term of the area (scale) of the houses. Refer plan 6.1
6.3 Built Open Relationship- Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 50 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
a. In both the settlements (Hindu and Catholic) most of the houses belonging to people of high order in the caste system were built or aligned along the road. In case of the catholic settlement during the 19 th century proper roads and accesses where planned, because of this the settlement was aligned along the roads, the houses belonging to the Catholics of lower caste occupied the left over space behind the prominent houses belonging to the people of higher caste. While in case of Hindu settlement the houses where aligned along the linear spine which is now called the 31 st J anuary road, the houses behind belonging to the lower caste were placed according to the option provided by topography of the area. Refer plan 6.1. b. In both the settlements most of the houses in their particular strata had common walls. (the people having similar status had common wall) There are even cases were 2 houses have the common roof, in other term these shows that the inhabitant of these place had strong community feeling. (Refer fig 6.1) If there was a split or a gap between houses that was because of the road (actually passages) which gave access to the houses in the back-lanes. 6.4 Typologies- a. The basic house typologies that exists in both the settlements are-, Linear house, Rectangular house, squares house and L-shaped house etc. b. The only variation in Hindu and Catholic houses were, the Hindu houses had courts and courtyards while the catholic houses had verandah, galleries and porch/balcao. In other terms the Hindu houses were inward looking, opening into the courtyard. Where the interaction space was within the house. While the Catholic houses were more outward looking, opening into verandahs and galleries. In catholic houses the interaction space was outer side.
6.5 Scale- The total area of a house (scale of the houses) will be directly related to what position a person hold in the community. In case of the study area if one list out Fig 6.1 view of the street on the Hindu side of the settlement- the people having similar status had common wall. Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 51 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
the scale of the house in term of area, it concluded that there is a relation between the scale of the house and the social status. Refer table 6.1a, 6.1b. Table no-6.1a -Hindu Houses. Owner Occupation. Area. Mr. Pai Raikar. Govt. Officer. 509 Sq. m. Mr. Verelekar. Goldsmith 385 Sq. m. Mr. Madkaikar. Govt. servent. 376 Sq. m. Mr. Raikar. Goldsmith 346 Sq. m. Mr.Wagle Govt. serevnt. 330 Sq. m.
Table-6.1.b. -Catholic Houses. Owner Occupation. Area. Mr. P. Noronha. Govt. treasurer. 353 Sq. m. Mr. Ribeiro. Doctor. 282 Sq. m. Mr. Noronha. Police Officer. 275 Sq. m. Mr. Sequeira. Business person. 244 Sq. m.
6.6 Arrangement of Spaces. 6.6.1 Sacred Core a. Religious ceremonials has almost always preceded and accompanied a house from foundation, erection and occupation. The placed where God was placed, was considered the sacred space in a house. In Hindu house, the Puja space was the sacred core of the house and the access to this only limited to the inhabitants. The Puja area occupied the central space in the house. In most cases the Puja space is located in the dinning room of the house. The reason for this was In Hindu culture on most of the occasions the meal is offered first to the God and then the meal is served to the rest. b. In catholic houses the altar or the prayer space was considered scared. The way of life was very different, the catholic believed in mostly community worship because of this they visited the church every week. Unlike the Hindu houses, the altar in catholic houses did not have a specific place. It was mostly placed either in the living, dinning, and even in the bedroom in some cases. (Refer table 6.2 a.b.) Since altar was even place in the semi private area, a level of secrecy was still achieved by placing it high from the plinth level.
6.6.2 Private spaces- a. In the catholic houses, dinning depending on the area and position determined the privacy of the space. In other term it determined whether the space categorized as private or public space. While in the Hindu houses since the Puja space was placed in the Dinning area it always acted as a private or sacred area. In these Hindu houses there were Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 52 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
actually 2 dinning areas. One was the sacred one, which housed the Puja space. Other one which was used to serve the non-vegetarian meals. The Hindu in Goa were very particular about their caste, a Brahmin class would never have lunch or dinner in a house belonging to a person of lower caste then them. Dinning space in Hindu houses was always a limited to inhabitant and their relatives, strangers were never allowed. b. In both the communities, number of bedroom depended on the need of the inhabitant. And this was usually placed after the living and the hall spaces. c. In both the cases kitchen, bathroom, and toilet are placed at the rear portion of the house because of the need of privacy for women. In case of Catholics, these people had servants working for them so they had a separate access door from the rear of the house. d. Even though the Hindu houses were close to the Fountain area, still each house around the Fountain area had well in the backyard. (these feature was present only in houses belonging to the higher caste) This feature was completely missing in all catholic houses. The reasons for having well in the backyard was when the Portuguese built the reservoir and they installed a cross at the originating point of the spring. The way in which conversion were carried out for 150 years prevented the people from using the water from the Fountain, even though the conversion were stopped by then, the fear still remained. The Hindu way of life way such that the women always stayed within the private area of the house, and before performing any rituals one needed purify themselves (have bath). Because of this the well was within the private area, near the kitchen or the bathroom area Position of women a. In the Hindu as well as Catholic houses the cases kitchen and the service area, bath and toilets (services) were placed at the rear of the house for one main social factor, which was the need for privacy for women. The core of women activity was the kitchen. Kitchen space in case of catholic houses was mostly outward looking with opening (windows) on the outward side. In Hindu houses the kitchen space was an inward looking space with opening (windows) on the inward side. (Refer table 6.2 a.b.) b. In Hindu houses women also had a sacred religious symbol, according to Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 53 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
the Hindu culture, this element was the Tulsi which was located in the courtyards or courts. c. In Hindu houses Privacy was not only by the blank walls, opening on the inward side, or separate access way for women (Refer plan 6.2 and table 6.2 a.b.) and other physical devices, but also by custom. Guest or outsiders were invited inside the house; the spatial organization of the house was such that the women portion of the house was strictly prohibited.
6.6.3 Semi private space- a. These spaces in both the cases were basically placed in front portion of the house. In both Hindu and catholic houses the living was placed on the ground floor and a hall on the first floor. Guest was usually received in the living area. On only particular occasion the hall was used to entertain the guests. b. The access to the hall in case of catholic houses was directly from the entrance lobby (mostly a passage space). While in case of Hindu house the access was right from the living space (Refer plan 6.2). Unlike the Hindu houses the hall was one of the most important spaces in catholic houses, since it was often converted as a ballroom on occasion like wedding and parties c. There were some Catholic houses, which were owned by people who had a very high economic and social status; in their houses the dining area was as proportional to the hall area. Since these people use to have grand occasions very often, they required a large dinning area, which was more of a semi-private space. d. In Catholic house relation to private and semi-private spaces, the private spaces ranged from 40-64% while the semi private spaces ranged from 42- 33%. The percentage of semi private spaces was quite proportional to the percentage of private spaces. In BATH WELL KITCHEN BATH LIVING TOILET TOILET TOILET TOILET 0 1M 3M 6M Scale BEDROOM DINNING DINNING BEDROOM BEDROOM STORE PUJA SPACE Fig 6.2. Ground floor plan of Mr. Madkaikar. Showing the separate access ways. Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 54 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Fig 6.3 view of Mr. Noronhass house- the verandah is more of a private space. Hindu house relation to private and semi-private space, the range of % was from 76%-80% of private spaces compare to semi-private spaces.(refer table 6.2 a.b.)
6.6.4. Communication with the street. 1.Openings- a. Privacy from the street was an important aspect in both Hindu as well Catholic houses but they were achieved in different way. In both the Hindu and the catholic houses, the opening layout was planned in such a way that the house door on the opposite sides of the street may not face each other. b. In Hindu houses the main doors and the next doorway on the inner side of the house was always staggered to achieve privacy. Since in most of the Hindu houses the front door was always kept open. In catholic houses entrance door and the subsequent door in the interior layout mostly faced each other. From the entrance door one would see half way through the house, but these was possible only if the main entrance door was open. In most of the catholic houses the door are closed most of the time. c. Incase of the Hindu houses the interior were dark enough to achieve the privacy level that was need from the street. While in case of catholic house the houses were quiet well lit and interior of the houses were quiet bright. For this reason the catholic used upholstery for their window which blocked the vision of the any person passing by from the street. d. In Catholics houses More number of opening were placed on the side which a garden with a compound wall ex. Mr. Rebeiros house (refer fig 6.2) the houses had maximum opening on the front faade on if there was a verandah (without a gallery on top of it) and this verandahs had a railing going all around like in case of Mr. Noronhas houses (refer fig 6.3) since privacy Fig-6.2. view of Mr. Ribieros house Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 55 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
was an important factor in Hindu houses the window opening only in the hall and living were much bigger than the other opening. e. In Hindu as well as catholic houses the windows on the first floor were mostly French windows where the people from the house were able to communicate with the street. These French windows were decorated quite intricately depending on the status of the inhabitant. The French window also helped in lighting and ventilating the room. f. The catholic houses had Verandahs, galleries and balcoa- these were the main element by which the catholic community uses to interact with the street and neighborhood. The Verandahs, galleries and balcoa- these were the main element by which the catholic community uses to interact with the street and neighborhood. These element were mostly absent in the Hindu settlement. 2. Faade a. Faade in both Hindu and Catholic houses was an important mean of communication to the stranger on the street. If even today if one happens to walk through this area, looking at the faade one can have an idea about the people living in the houses. b. The Hindu and the catholic house facade was much more detailed and plastered according to the status of the people. (One factor that effected these detailing was the type of material available at that time)Each house had different design for the pilasters, the corbelling etc. the window usually had a plaster band around which even differed in most of the houses. The windows pattern very different in each house, from flat lintel to the curved ones. Even shutter design was different in each house. In case of French window the lower railing was different in each case. Faade was an element that had variety. (refer fig 6.4) Only Christian houses were more detailed than the catholic houses. Fig 6.4 a view of the Hindu settlement area showing the variety in facades. Source- Ayesha Souza Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 56 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
6.7 Cross cultural influence. To cross check the influence of socio- culture factor on built form. In the interface area houses were identified (These houses were bought by Hindus, which originally belonged to catholic community). These houses were tested with the same criteria as above. (For location of these house refer plan 6.3.) The 2 houses, which were studied, are presently belonging to Mr. Gude and Mr. Chopdekar. Mr. Gude bought his house in 1936 from a catholic government servant. While Mr. Chopdekar bought his house in 1957 from a catholic Doctor. (in case of Gudes house the earlier was assumed on the basic of the clues available on site.)
6.7.1Arrangement of spaces. Sacred core- like in case of Hindu houses in Mr. Chopdekars house the Puja room is placed at the rear end of the house in a sacred room similar to that of the Hindu houses in the Hindu settlement. Since there were no niches on the wall the Puja space is setup on ground. (Refer fig 6.5). In Mr. Gudes house the Puja room is placed on the first Fig 6.5 Puja space setup on the ground in Mr. Chopdekars house. HALL LIVING BEDROOM FAMILY SPACE. KITCHEN LIVING KITCHEN BEDROOM BEDROOM BEDROOM BEDROOM BEDROOM TOI. BEDROOM FAMILY SPACE. KITCHEN/DINNING PUJA SPACE 0 1M 3M 6M FIRST FLOOR PLAN. TULSI KITCHEN Plan 6.4. Mr. Gudes house. Now. Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 57 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
floor in the bedroom space since the dinning and kitchen were common. (Refer plan 6.4) Puja space was considered very secret in Hindu houses it was place in sacred dinning room where only vegetarian food was consumed and there was a separate dinning space for non vegetarian. Since Gudes house had dinning and kitchen common it was not possible to place it in the dinning like other Hindu houses. Since the space was most sacred it was placed Above the other, so that nobody steps on top of the Puja area 6.6.2 Private spaces- placing services at the rear of the house were common in both Hindu as well as catholic houses. Well was another important element in Hindu houses so these feature was added in Mr. Gudes house, in case Mr. Chopdekars house was bought in 1957 and In 1956, regular water supply was provided, well was not required. Position of women- sacred space, dining area, kitchen and the service area like well, bath and toilets. All these areas were placed at the rear of the house for one main social factor, which was the extreme need for privacy for women. The Tulsi element was also introduced in these houses since it was an important element in Hindu house. In Mr. Gude house Tulsi was placed in the court refer plan 6.4- but in case of Mr. Chopdekar house the Tulsi was placed in the space at the back. Refer plan 6.5 b. All Hindu elements were adopted in these houses. Women activity core- the core of women activity was the kitchen where they use to spend their whole day in cooking. This space in catholic houses was outward Fig 6.4 0 1M 3M 6M LIVING HALL CIRCULATION TIOLET BATH SPACE FOR STORE KITCHEN HEATING WATER TIOLET DINNING BEDROOM BEDROOM BEDROOM PUJA ROOM 0 1M 3M 6M DESPENSARY HALL/DINNING BEDROOM BEDROOM FAMILY ROOM BEDROOM TIOLET BATH SPACE FOR STORE STORE KITCHEN HEATING WATER TIOLET VARENDHA LIVING TULSI Plan 6.5 a. Mr. Chopdekars house-Before. Plan-6.5 b. Mr. Chopdekars house-Now. Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 58 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
looking space. But when the houses were bought by Hindu in Mr. Chopdekars kitchen was shifted to a different room at the back of the house refer plan 6.4 a and 6.4 b. and In Mr. Gudes house there were a lot of changes that were done and the new kitchen which were added were inward looking. (Refer plan-6.4)
6.7.3 Semi-Private spaces- Semi private spaces-there were no structural changes in the house the stairway were retained. But the usage pattern was changed. In Mr. Chopdekar house the earlier % of semi-private spaces were 33% but was now it is reduced to 13%(refer plan 6.5) same is the case of Mr. Gude house from 53% of semi-private space it was brought down to 20% which show that like in Hindu house where the semi-private space was less than private, modification were done in usage pattern so to adopt the Hindu way of life.
6.7.4. Communication with the street. Faade and openings- in Mr. Chopdekars house had a very detailed faade, which was not modified at all. Only it was not painted for years. But in case of Mr. Gudes house was an old house with simple faade. When the internal layout was modified and some opening placements were changed to suit the needs this is evident from the faade (refer fig 6.6). Windows of these houses no longer uses any upholstery as they used to use.
From the cross culture influenced house study it reveled that Houses which belonged to other catholic culture were modified according to the need of Hindu culture, the following modification was made- The Puja space was introduced and placed according to the Hindu beliefs and culture. Hindu element like Tulsi was introduced. The houses, which were bought by Hindus before 1957 built wells in theirs backyards, this feature was present in other Hindu houses in the settlement. Like other Hindu house where the semi-private space was less than private, modification were done in Fig 6.6 faade of Mr. Gudes house- window placement were modified, which is reflected in the faade. Area of Font ai nhas. -Soci o- Cul t ural aspect s and Bui l t Form. Investigation of built form of Fontainhas based on socio-cultural aspects. 59 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
usage pattern in these houses so to adopt the Hindu way of life. Thus showing the strong impact of culture in built form in the area.
Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 60 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Section e- Findings, Conclusions and Recommendations. 7. Findings, Conclusions and Recommendations. 7.1 Findings. At the Settlement Level. 1. Fontainhas has 2 major communities the Catholic and the other Hindu community. These settlements are quite distinct in their location. The major catholic community is on the northern side of Fontainhas while on southern side of Fontainhas is occupied by Hindu community and in this Hindu settlement there are minor catholic settlement in patches. 2. The original settlers in Fontainhas were mostly Hindus belonging to lower social order. In 1811, Due to the shift of Government offices and institution to Panaji, Catholics people who were employed in these institutions shifted to Fontainhas, which was an ideal setting then. This marks the starting point in development of the urban residential settlement in Fontainhas. 3. Catholics had to visit the church at least once a week since they believed in praying in a community. The Catholics settled vary close to the church of Our Lady of Immaculate Conception built in 1541 renovated in 1619, which was about 200m away at a walking distance. 4. Later because of the spiritual need of the people the St. Sebastian chapel was built in 1818, along which the settlement grew further. Which now acts as the core of the catholic settlement, which exists within the 200m of the chapel. 5. Wherever the minor catholic settlement existed within its 50m radius there is a cross. It might be this cross might have been built later by those people. The crosses were located between 50-100m apart. The cross was a symbol that bounded the minor catholic settlements. 6. The Hindus settled on the southern side of the settlement. Even though the conversion had stopped long in1774, still the Hindus had social insecurity and hence they lived together in a community, away from the prominent catholic settlement. 7. The temple never acted as a point of orientation in the Hindu settlement like in case of catholic settlement. Hindus were devoted only to a particular deity, which their ancestor worshiped. The Hindus visited their temple (goddess/deity) once a month even or only during festival time or may be on an occasion. The temples that exist Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 61 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
today came up only during the end of 1800s. 8. In case of Fontainhas, the social hierarchy determines the order in the settlement. The people who were placed higher in the social order occupied the prominent places along the street, around the squares, temple/church or landmark. While the other people from the lower social order, occupied the back-lanes of the area. Theses people were basically from the economically weaker section and use to serve the houses of the higher order. 9. In both the cases, the Houses around the major landmark belonged to the people of high order in the social system (mostly prominent people). In Hindu settlement the major landmark was the fountain (Fonte Phoenix), while in catholic settlement it was the St. Sebastian Chapel. 10. Scale of the house in term of area, reflected the social status of the inhabitant. 11. Since the settlement come up at the foot of the hill on the west and marshy lands and a creek on the east, giving it a linear profile. Stretching north south along a main spine the area, it evolved as a tight settlement. Along the spine the houses are lined and open directly on the street. At House Level. 1. Since the Hindus had complex set of rituals, the Puja space was the most sacred part of the house and the access to this only limited to the inhabitants. The Puja area was mostly placed either in the center of the houses or at the Rear of the House. In most cases the Puja space is located in the dinning room of the house. In some houses there were actually 2 dinning areas. One was the sacred one, which housed the Puja space. Other one which was used to serve the non-vegetarian meals 2. In catholic houses was the altar or the prayer space was the sacred core. The catholic believed in mostly community worship. They use to visit the church every week. The altar in the house was actually a Hindu influence since the Catholics were all converts. This space didnt have a definite placement pattern in the catholic house. Since altar was even place in the semi private area. A level of secrecy was still achieved by placing it high from the plinth level. 3. In both the communities kitchen, bathroom, and toilet are placed at the rear portion of the house for the purpose of privacy for women. 4. The core of women activity was the kitchen. Kitchen space in case of Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 62 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
catholic houses was mostly outward looking with opening (windows) on the outward side. In Hindu houses the kitchen space was an inward looking space with opening (windows) on the inward side. 5. In most of the Hindu houses had a well at the rear of the house, which was placed near the kitchen and the bathroom, basic necessity like water was available within the private space of the house, so there was no need for the women to go out to fetch water. These feature was missing in catholic houses, but they had more of a community wells. 6. In Hindu houses women also had a sacred religious symbol, the Tulsi. Tulsi was mostly placed within the private space of the house mostly in the courtyard or courts and if courts were absent than it was placed in the backyard in order to give privacy to women. 7. In Hindu houses Privacy was not only by the blank walls, opening on the inward side, or separate access way for women and other physical devices, but also by custom. Guest or outsiders were invited inside the house; the spatial organization of the house was such that the women portion of the house was strictly prohibited. 8. The catholic houses had bright interior spaces so they usually used curtain and lot of other upholstery on the door and the windows, which gave a sense of privacy. Since the Hindu houses mostly had dark interior, the upholstery was not required. 9. In some cases in catholic houses the inhabitant were more social in nature the dining space was as proportional to their respective hall space. These dinning spaces were used in most of the social events. So it was more semi-private space than private. 10. In Catholic houses the private spaces ranged from 40-64% while the semi private spaces ranged from 42-33%. The percentage of semi private spaces was quite proportional to the percentage of private spaces. While in Hindu houses the range of % was from 76%-80% of private space compare to semi-private spaces. Since in catholic houses the private and the semi private space were quite proportional than the Hindu houses. Hence can be concluded that the catholic houses was more social oriented. 11. Privacy from the street was an important aspect in both Hindu as well Catholic houses but they were achieved in different way. Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 63 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
12. In both the Hindu and the catholic houses, the opening layout was planned in such a way that the house door on the opposite sides of the street may not face each other. 13. In Hindu houses the main doors and the next doorway on the inner side of the house was always staggered to achieve privacy. Since in most of the Hindu houses the front door was always kept open. While In catholic houses entrance door and the subsequent door in the interior layout mostly faced each other. From the entrance door one would see half way through the house, but these was possible only if the main entrance door was open. In most of the catholic houses the door are closed most of the time. 14. In both the Hindu and catholic house, which had a first floor mostly, had French window 15. The Verandahs, galleries and balcoa- these were the main element by which the catholic community uses to interact with the street and neighborhood. These element were mostly absent in the Hindu settlement. 16. Faade in both Hindu and Catholic houses was an important mean of communication. If even today if one happens to walk through this area, looking at the faade one can have an idea about the people living in the houses. 17. Faade was an element that had variety, but the consistency of detailing and scale of the faade bounded the settlement of Fontainhas. Only Christian houses were more detailed than the catholic houses.
Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 64 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
7.2. Conclusions. An important part of history of settlements concerns human behavior and through cultural approach one can understand some of the basis for urban settlements. Understanding of cultural origins of urban settlements allows one to understand important aspects of how human behavior patterns resulted in subsequent urban settlement patterns. In other words is its the socio-cultural factor which is most dominating factor that determines the built-form and it hold true in case of Fontainhas. Goan communities are very specific in term of it cultural background. Goan culture has evolved over time and influences. Like Aryans introduced caste system, this is still prominent till today. The caste system was based on the occupation and social-status, thus forming a social Hierarchy in the communities. The original communities of Goa were mostly Hindus. After the advent of Portuguese, followed with their missionaries led to a lot of conversions of Hindus to Catholics. The Hindus which were converted to Catholics, during conversion transformed caste system in their religion. Thus the Hindu and the Catholic communities were unique; they followed the caste system thus creating a social order in the settlement. Similarly historic settlement of Fontainhas is an expression of Socio- cultural background of the communities. The settlement of Fontainhas is consisting of 2 major communities 1) the Hindus 2) Catholics. The socio-cultural factors played an important role in shaping the settlement of Fontainhas. The way of life and beliefs of the Catholics were such that they had a strong association with religious symbols like church, chapel, cross and these symbols bounded the settlements together. So catholic happened to settled close to an existing religious symbol which was the Our Lady of Immaculate Conception church and then as their needs increased they built other religious symbol that was the St. Sebastian Chapel which further provided the base for further evolution of the settlement. Unlike the catholic the Hindu evolution or the settlement pattern in an urban scenario like Fontainhas had no religious symbols (like temples etc.), but it was the social insecurity that bounded the community (they stayed in a community away from the major Catholic settlement). Thus causing a very distinct Catholic and Hindu settlement in Fontainhas. Since the two communities had a caste structure, it led to a creation of a social stratification, with people of higher order occupying Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 65 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
the prominent location while the lower order settled in the back-lanes, further creating social stratification which shaped the settlement pattern in both the communities The socio-cultural aspects also an important factor in determining the house forms in each community. The culture (way of Life) was based on the beliefs of each community. The Hindu houses had mostly inward looking houses while the catholic house had more of outward looking houses and it can be proved on the bases of following points. The Hindus followed strict rituals, since the religious symbol like the temple was missing at the settlement level. The location of the Puja space inside was important; the placement was such that it maintains a level of secrecy. While in Catholic the religious symbols at the settlement level was more important, than the altar space at house level. Privacy for women was very an important factor in both the communities, but in Hindu community it was seen very strongly. The Hindu kitchens were inward looking with women having separate access, while catholic kitchen space was more of a outward looking space. Privacy was even achieved in Hindu house by planning the type of lighting for each space. (The semi- private spaces were well lighted while the private spaces were dark enough to prevent transparency. The breathing spaces inside the house in case of Hindus were more inward looking (the courtyards and courts) while in case of catholic it was outward looking (galleries , balconies etc.) the main differences in the house layout was that the % of private space was much more than the semi-private spaces. While in case of catholic it was almost equal. In both the cases the socio-cultural (unique way of life) factor played an important factor in the house layout and the house form. Fontainhas a settlement shaped by two major communities having different socio-cultural background had common elements that bounded both the communities together it was the common architectural language spoken by the faade. The faade in each house was a reflection of the socio-cultural background of the inhabitant each. Since each inhabitant was different so was the faade. But it was the scale and the proportion, colors and the detailing that bounded the place as one settlement. In a settlement, Physical factors- involving climate and topography, materials and technology only provides possibilities, but its the social-cultural (way of life) factors that determines the build form. In other terms it the man Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 66 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
(people) who decide. So the human aspects (people) are very important in any settlements because they were the one who built it they were the one who stayed there and they will be staying there so in order to study any built form, like historic settlement of Fontainhas it is very important to understand their socio- background. Because architecture of such historic settlement is always an expression of socio-cultural background.
Fi ndi ng, Concl usi ons and Recommendat i ons. Investigation of built form of Fontainhas based on socio-cultural aspects. 67 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
7.1. Recommendations- 1. Settlements like Fontainhas, which is not only rich in its Architecture but its also rich in its socio-cultural background. Such settlements need to be conserved because these historic settlements constitute the basic record of past human activities. Its protection and proper management is therefore essential to enable scholars to study and interpret it on behalf of and for the benefit of present and future generation. So to conserve place like Fontainhas and to maintain its essence, the socio-cultural background will play an important role. Because its these background of the people, that led to the kind of settlement that exists. 2. It was also absorbed during the process of the study that even a cross-culturally influence (house changing hands) also led to the major changes in the house form. In such cases happen it going to change the overall fabric of the settlement. In an attempt to conserve the place it should be noted that like above, even the concept like adaptive reuse is going to destroy the sensitive socio-cultural fabric of the place leading to commercialization of the place. (e.g place like Mahabaleshwar etc.) 3. Fontainhas was always looked and talked only about the facades of the houses. One should always look at a house in totality. Its the plan form that is reflected in the facades and it the house that is reflected in the settlement. So it is very important to study houses a house in totality along with the settlements in order understand it. 4. A house reflects the image of the inhabitant; hence the plan forms and the facades in Fontainhas differ in all houses. Even in historic settlements identity of an inhabitant of the house was very important. There is no sense of diversity today in architecture, while a historic settlement like Fontainhas had diversity yet identical. But todays world no diversity, ten different people stay in similar houses that have the same facades and plan- form. 5. Scope for further studies- More studies were should be conducted on different settlements to test the socio-cultural impact There is even future scope of study on Fontainhas, were one can study the house of the lower strata.
Bi bl i ography Investigation of built form of Fontainhas based on socio-cultural aspects. 68 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
2. Bowden, J ohn. 2000 Writing a Report. Published by-How to books Ltd. Oxford.
3. Cabrel Sa, Mario. 2002-Redefining Horizons. Goa Four Decades of Freedom. Published by-Department of Information and Publicity. Government of Goa, Panaji.
4. Carita, Helden.1996- Palaces of Goa. Models and Types of Indo-Portuguese Civil Architecture. Published by Fundacao Oriente, Panaji.
5. Da Costa, Anibal. 1999- A Goan Potpourri. Published by-Anibal Da Costa.
6. Gune, T.V. 1979- Gazetteer of the union territory. Goa, Daman and Diu- Part 1 Goa.
7. Hall, Maurice. 1992-Window on Goa. A History and Guide. Quiller Press Ltd., London.
8. Kostof, Spiro. 1992- The City Assembled. The element of urban form through history. Thames & Hudson. London.
9. Larsen, Kartin. 1996-Faces of Goa. Gyan Publishing House, New Delhi.
10. Pandit Heta, 1999- Houses of Goa. Published by Architecture Autonomous, Panaji.
11. Patwardhan, S.J . 1995- A Citizens Report on the State of Goan Environment, published by -The Other Indian Press, Pune.
12. Meneses, Antonio.1977 -Goa Notas Historicas, atraves dos seculos. (Volume- 1Panjim). Published By- J .D. Fernandes, Panaji.
Bi bl i ography Investigation of built form of Fontainhas based on socio-cultural aspects. 69 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
13. Malgonkar, Manohar.1982-Inside Goa. Directorate of information and publicity Government of Goa, Daman and Diu. Panaji.
14. Pereira, Gerald. 1973 -An outline of Pre-Portuguese history of Goa. Published by- Gerald Pereira, Goa.
15. Rossa, Walter. 1997- Cidades Indo-Portuguesas Indo-Portuguese Cities. Lisbon.
16. Sugden, Virginia. 1973- The Graduate Thesis. The complete guide to planning and preparation. Pitman Publishing corporation. New York.
17. Rapoport, Amos. 1969- Houses Form and Culture. Prentice-Hall, Inc, New J ersey.
Research Paper and Articles. 1. Nachinolkar, Ketak. 2001-Historic City Panaji Goa. The architectural style in Panaji. New Delhi.
2. Nachinolkar, Ketak. 2001-The Relationship of Three 16 th Century European Cities and their Relevance to the Old City of Goa. Understanding places through their visual experiences, New Delhi.
3. Nachinolkar, Ketak. 2001- The Importance of 16 th 17 th Century Architectural Influences in Goan Architecture 19 th Century, New Delhi.
4. Noronha, Percival. 1996 -The growth and conservation of Panjim city. Panaji.
5. Noronha, Percival. 2002-Fontainhas- living with the past. Panaji.
Reports. 1. Conservation of buildings and sites of historic and aesthetic important. 1984, By- Government of Goa, Panaji.
2. Conservation of historically important buildings. (Goa Medical college, Panaji), 1998, Goa college of Architecture, Panaji. Bi bl i ography Investigation of built form of Fontainhas based on socio-cultural aspects. 70 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
3. Census Report of 1961-Census of India, Volume XXVII. Goa, Daman and Diu. Published by Superintendent of Census Operations, Panaji
4. Conservation Areas. Panaji. 1984, by School of Planning and Architecture, New Delhi, for Panjim Planning and Development Authority. Panaji.
5. Towards revitalization of the traditional settlement of Fontainhas, Panaji. A case study in Goa, India. Through guidelines for its future development, 1994, by Ritu Prasad Aron- For the fulfillment of the course in Institute for Housing and Urban Development Studies, Netherland.
Appendi ces. Investigation of built form of Fontainhas based on socio-cultural aspects. A-1 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Plan of Panaji. Appendix 1
Location of Panaji. Map of Goa- Locating of Panaji. Source-www.maps of India .com Map of India- Locating of Goa. Source-Internet. Appendi ces. Investigation of built form of Fontainhas based on socio-cultural aspects. A-2 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Appendix -II Questionnaire for the Occupants? Name of the owner. Santana Ribiero.
Occupation : Doctor
Location of the House: Near the St. Sabestian Chapel.
Year of Construction: 1915.
Religion: Catholic.
Caste: higher order. (Brahmins).
Reason for Location: prominence of the are during the time.
Modifications if any: reducing the dinning area.
Which is the most prominent area in the house: The hall/living.
Space used for entertaining the guest: Mostly the living only on occasion the living is used.
Areas where these functions are held: the hall and dinning.
How often do one visit the church: Once in a week.
The location of Altar: Bedroom.
How often is the Altar is used: every evening during rosary.
Areas in the house most preferred : the verandah or balconies
Any other observations:
Appendi ces. Investigation of built form of Fontainhas based on socio-cultural aspects. A-3 Goa College of Architecture. 2002-2003. Rohit Nadkarni .
Appendix III Observation Schedule? Name of the owner. Santana Ribiero.
Location of the House: Near the St. Sabestian Chapel.
Location of secret core: In the bedroom.
Plan form: Rectangular.
Location of courts/courtyards if any-
Location of kitchen and the location of the windows: at the rear of the house, windows open on the exterior side.
Private areas in the house: Kitchen, Bedroom, Service areas.
Semi-private area in the house: the living/hall and dinning.
Semi-Public area in the house: the verandah and dispensary.