NAJUA: History of Architecture and Thai Architecture

TABLE OF CONTENT

2024-02-07T15:43:33+07:00

From Kakshantrang to Wat Rajadhivas: The Study of Literature that Leads to the Finding of Architectural Works and Inspiration of H.R.H. Prince Narisaranuvattiwongse

2024-02-07T10:07:33+07:00

Prince Narisaranuvattiwongse (1863–1947) was the son of King Mongkut, who held various significant positions in the governments of Siam from King Chulalongkorn to King Prajadhipok. His Royal Highness excelled in multiple fields of art, including painting, literature, architecture, and music, making him one of the most significant artists, designers, and architects in Thai history.

From above, his Royal Highness has worked in various fields. This research article aims to discover his architectural works by studying and analyzing his writings. The study’s results can lead to further analysis of his other architectural designs and fill gaps in knowledge about the architectural works of Prince Narisaranuvattiwongse.

The research began with a thorough review of his writings. To search for passages that indicate architectural works by His Royal Highness that did not appear in previous studies. In his writing “Journey to Phitsanulok,” a term arose that probably meant his work “Kakshantrang” with a unique feature of “Triple Niches” at Wat Si Sawai, Sukhothai. This term was further explained in his other writing “San Somdet,” which led to the conclusion that “Kakshantrang” probably meant “Rajkaranyasabha Throne Hall,” a building that has not yet been widely known as his work, and the element “Triple Niches” is also an architectural element that was newly invented by him, which appeared in use in the Rajkaranyasabha Throne Hall for the first time as well.

The first findings led to a rethink of his other architectural designs. The pediment of the Ordination Hall of Rajadhivas Temple is one of his masterpieces with the unique characteristic of a “Triple Niches”. It has a different suggestion about the source of inspiration in the previous study. This study rethinks and analyzes it through physical, style, mass form, and concept, leading to the second finding that the triple niches arch of Wat Si Sawai may be the source of inspiration for the pediment of the ordination hall of Rajadhivas Temple. Finally, the results of this study show that studying architecture through literature is one of the methods of education that can be done. And it can bring new knowledge through the subjective views of the researcher on individual issues. All of which will fill the knowledge gap and make Thai architectural history more complete.

Siamese Naval Fortification During the Franco-Siamese Conflict: Samut Prakan 1893

2024-02-07T10:59:14+07:00

During the Franco-Siamese conflict in 1893, Siam erected a system of fortifications in Samut Prakan province today to safeguard the capital from any potential foreign warships attack from the mouth of the Chao Phraya River. These forts later played a significant role in engaging French warships during the Paknam Incident. However, a comprehensive exploration of these fortifications needs to be included.

Therefore, this research paper seeks to examine these fortifications in terms of their design and architectural elements through a comparative study of contemporary fortifications and military technology of that era. The study will focus on forts constructed or refurbished during the reign of King Chulalongkorn in 1893 when the conflict between Siam and France was at its peak. The research findings reveal that during the FrancoSiamese strife, there was an urgent requirement for the Siamese elite to strengthen the defense system along the Chao Phraya River, especially before the Paknam Incident on July 13, 1893. The forts constructed during this period can be categorized into two groups based on layouts. The first group is the blending of the modern fortification system and bastioned fortification, and the other one is refurbished from old forts built during the reigns of King Rama II and Rama III. These fortifications demonstrated Siam’s endeavor to adopt modern fortification systems and technologies amidst any constraints during the reformation. As a result, these forts possessed unique designs that were not found in others that were built in the same period, such as a mixing of old and modern styles of fortification, fort orientations that impact firing direction, and the design of the protective area in some forts that is inefficient.

After 1893, Siam still retained the concept of defending the Chao Phraya River using fortifications. However, during King Rama VI’s reign, the Siamese navy changed its doctrine to focus on building its fleet rather than the fortifications, leading to a decline in the significance of fortification.

The Architecture of Khum Chao Nai, the House of the City Governor, in Phrae Province

2024-02-07T12:56:11+07:00

The architectural study of Khum Chao Nai, the House of the City Governor in Phrae Province, delves into the distinctive characteristics prevalent during the reigns of King Rama V through King Rama VII. This research encompasses eight case studies: Khum Chao Luang, Khum Wong Buri, Khum Wichai Racha, Khum Chao Nan Chaiwong, Khum Wong Phra Thang, Ban Khattiyawara, Ban Luang Sri Nakaranukun, and Luang Sri Nakaranukun’s Residence. These structures, influenced by Western architectural concepts and construction techniques, as well as Chinese stick-style elements, showcase a harmonious integration with the local Lanna culture. The study employs a comprehensive methodology involving field surveys, literature reviews, research, and archive examinations. The objective is to analyze Khum architecture, comparing and contrasting its characteristics with other structures in the northern region during the same historical period.

The research further extends to comparing Khum architecture in Phrae Province with the residences of Chao Nai and the affluent in Bangkok from the same era. Emphasizing field research, the study seeks to uncover the origins and characteristics of Khum architecture in Phrae Province. The Stick Style architecture in Phrae Province is classified into three categories: Stick Style Wallbearing Structure, Stick Style Wooden Structure with Fretwork-Decorated Gable, and Late Stick Style Wooden Structure. The evolution of late wooden structures draws inspiration from ancient houses in Phayao Province. Additionally, the ornamental fretwork on late Stick Style wooden structures is categorized into Floral pattern fretwork, Floral patterns combined with zodiac animal fretwork, Auspicious Chinese fretwork, and Geometric fretwork.

The Khum architecture in Phrae Province during the Rattanakosin Era, when Phrae was under central administration (Bangkok), holds significance in political, administrative, economic, and societal contexts. This architectural style, blending Western influences with Lanna culture, symbolizes the transformative period in Phrae Province, particularly the widespread adoption of the Stick Style. Materials, building techniques, plans, and fretwork details on gables and eaves serve as indicators, demonstrating a brilliant fusion of Lanna’s wooden architecture with Western design.

The Status of Academic Output in the Isan Water Sim (Northeastern Buddhist Ordination Hall) in the Northeastern Region of Thailand

2024-02-07T13:24:41+07:00

This study collected directly related academic materials studied from 1987 – 2019 A.D., from books, research papers, academic articles and case study in field work surveys then analyzed and synthesized the contexts of water Sim (ordinary hall) apart from architectural forms.

It was found that water Sim was used for Buddhist rituals, especially ordination ceremony, with water as the boundary. Water Sim has not only been found in the Northeast of Thailand, but also in the North, and in Lao PDR, where temporary rafts and buildings on water were also found. For the Northeast of Thailand, it was found that 1) water was the main aspect for design concept which portrayed purity and holiness; however, land Sim has already replaced water Sim; 2) the location of Sim was based on Buddhist disciplines and geographical aspects in the Northeast of Thailand, where plateaus and small hills were generally found; and 3) the design can be categorized into 3.1 temporary raft, constructed in remote areas when land Sim was not yet ready for permanent construction; and 3.2 Sim in the pond or swamp, comprising 1.) the wooden one used for ordination ceremony and later removed; 2.) the wooden one for permanent use; and 3.) the concrete one which has still been in use. In the beginning, water Sim was constructed for Buddhism rituals, especially ordination ceremony; however, after 1957 A.D., water Sim was abandoned and replaced by permanent land Sim, this was accepted by the Mahanikaya group, while water Sim was still preferred by Dhammayuttikanikaya group.

It was also found that water Sim was simple and compatible with the natural landscapes, surroundings, plantation and water resources as well as how the monks of Dhammayuttikanikaya should behave. The value of water Sim should be considered a holistic approach, not only architectural features which should be focused, but also geographical environment, concepts and design.

Futurology of Thai Buddhist Architecture

2024-02-07T14:06:45+07:00

“Futurology of Thai Buddhist Architecture” shows the findings from the history of architecture research methodology and the futurology methods to get a perspective of Thai Buddhist architecture’s “plausible future” in scenarios.

Knowledge of the History of Architecture refers to understanding architectural creativities and designs. They include beliefs and ideologies behind the architectural forms, cultural influences and environments, cultural landscapes, indigenous knowledge craftsmanship, contemporary architectural work from several architects, innovation of new materials, and architectonic technologies. This analysis integrates methodologies, the history of architecture research methodology, and futurology. Futurology is the theory or the study of future phenomena whose purpose is to present a variety of future scenarios.

The results showed plausible scenarios for continuing inherited traditional Thai architectural design, the traditional thoughts and beliefs in Buddhist cosmology, and the existence of Trai Bhumi beliefs in the future. Moreover, creating a calm state in the temple for the comfort of visitors is still crucial. Even on the other aspect of the future, there is still a new perspective of scenarios in the design of contemporary architecture in many forms. Those without a fixed pattern to meet tourism trends also have various design concepts under contemporary architectural guidelines based on the intentions of the designers and those involved in temple management.

Concerning the art and architectural values, the knowledge of preservation, conservation, and safeguarding of these Thai Buddhist architectures, as well as a good understanding of the architectural designs in futurological scenarios, as mentioned, should be delivered to artisans, monks, students, architects, and those involved in temple management. Supporting the Thai architecture academic program is also needed.

Buddhist Monasteries’ Adaptation to the Thai Perspectives in Contemporary Society

2024-02-07T14:43:43+07:00

Buddhist monasteries or temples have historically played a crucial role in society and surrounding communities, serving as sources of mental solace and purifying individuals’ sense of morality through both mundane and supermundane rituals. While generating immediate welfare, the ultimate goal is to experience positive outcomes in the afterlife. However, the influence of a scientific-based and rationalistic worldview among the Thai elite has led to a transformation in the attitude and role of Buddhism. Upon reviewing documentary evidence, books, and related research, two distinct categories emerge: documents based on social changes affecting Buddhism and those on the design and patterns of Buddhist architecture during periods of societal change. Both categories indicate that the Siamese elite’s establishment of the modern nation-state diminished Buddhism’s role, retaining only its mundane aspects. Concurrently, the Western economic system and values gained significance in Thai society, influencing the adaptation of Buddhist monasteries.

The adaptation, spanning from the past to the present, can be classified into three categories: 1. Adaptation under the influence of nationalist perspectives. 2. Adaptation to address materialistic and consumerist perspectives. 3. Adaptation of a Buddhist commercial style to align with individuals’ worldviews. These adaptations result from changes in the roles and responsibilities of the Buddhachakra over time.

The article concludes that every adaptation aims to sustain Buddhist institutions through various conditions. Noteworthy is the contemporary trend of increased ceremonialism and participation in worship seeking blessings, possibly reflecting complex needs and distress among the Thai populace. There is a pressing need for emotional support. This situation poses both a crisis and an opportunity for Buddhist institutions to leverage their faith in alleviating mental suffering. However, seizing such opportunities requires direct responses to the present needs and behaviors of the Thai people. Therefore, the role of Buddhist spaces can be reinvigorated as spiritual centers, presenting Dhamma information to Thai society in a contemporary context.

FULL ISSUE

2024-02-07T16:02:31+07:00