128
↑
The Landscape.
I
n 2007-2008, Srishti Consulting Service, working as the Conservation Consultant to the Archaeological Survey of India, compiled an additional document to be sent to UNESCO, for the nomination of Majuli Island as Cultural Landscape. Conducting intensive research on the island, the architects rigorously documented its subtle details, each one adding a progressive layer to the story of its habitation, from the way the topography brought in its particular inhabitants to how their way of life has influenced the spatial and architectural patterns which are still synonymous with the place and significant in shaping its identity. Located in the midst of the Brahmaputra River in the Assam region, Majuli is a small undulating landform with a network of small and large ‘chapories’ or islets shaped by different water channels and bound by the rivers Lohit and Dihing. The island and its settlements have evolved over time with the establishment of the Bramhaputra River as an important trade link between neighbouring areas, from as early as the 3 rd century, and consequently populating regions of Upper Assam. This was conjectured to have eventually progressed to Majuli due to the presence of the grasslands of the ‘chapories’ in lieu of the dense forestation present in other areas. The soil type and land form, Indian Architect & Builder - February 2014
in this way, supported an agrarian-based civilisation, utilising the natural periodicity of the flooding patterns to its optimum potential by exploring different methods of cultivation in differing seasons. The way in which the local inhabitants have embraced the cyclic changes in climate with its constant flooding and erosion showcases the ease with which man has adapted and developed a unique dialect that is evocative, even today, of the natural ecosystem. Forging a similarly distinctive identity for itself spiritually and religiously, the island’s significance as the heart of ‘Neo-Vaishnavism’, is seen across the landscape, through the physical manifestation of the ‘Sattras’, which are religious institutions concerned with the dissemination of the principles and devotional practices of ‘Neo-Vaishnavism’. The careful study which included the documentation of the ‘Sattra’ complex, including the architectural styles of its different structural components and the daily activities of the people shows that the ‘Sattras’, from its growth to its spatial layout are not only representative of ‘Vaishnavism’, but also continue to influence the landscape patterns and the interface between the people and landscape of Majuli.