NAJUA: History of Architecture and Thai Architecture

Bungalows: Colonial Architectural Heritage from the Bay of Bengal to Siam

Pichet Titha — 2024-12-27

This article is part of a research project titled “A Comparative Study of Bungalow Architecture in Thailand and Singapore from the 19th Century to World War II.” The project seeks to explore the critical factors shaping local architectural characteristics, including design concepts, functional spaces, and construction techniques. Additionally, it examines the social contexts that influenced the evolution of bungalow architecture in both Thailand and Singapore. Focusing on Thailand’s bungalow house architecture from the 19th to the early 20th centuries, the article posits that Thai house designs with porches evolved from the bungalow concept introduced from abroad. This adaptation reflects a blend of imported architectural styles with local beliefs, lifestyles, social characteristics, and climatic needs, ultimately leading to unique architectural expressions. The study draws on historical documents related to Siam’s architectural history during the reign of King Rama IV, with a particular focus on the Western influences brought from Singapore. The study synthesized previous research to select significant buildings based on evaluation criteria of architectural characteristics that reflect social and other aspects. Fieldwork was then conducted to survey these buildings.

The bungalow traces its origins to the traditional residences of the Bengali people in the Bay of Bengal region, India. These early dwellings, constructed with clay and bamboo, featured a simple rectangular form with a curved, thatch-covered roof. The eaves extended outward to create a veranda. The bungalow gained popularity during British colonial rule in India, where it became a practical accommodation type for officials. As British influence spread to Singapore, bungalow design was adapted to local conditions and further developed by Western architects. Iconic examples in Singapore include Burkill Hall, Atbara House, Inverturret House, and Eden Hall. Siamese princes and nobles visiting Singapore during this period acquired knowledge of these bungalow designs. Their visits, aimed at studying British advancements, played a significant role in introducing and adapting the bungalow style to Siam, starting with Bangkok.

The research reveals that riverside dwellings in central Thailand during the early Rattanakosin period began transitioning from traditional Thai architectural styles—characterized by raised column foundations and steep roofs—to “Western houses.” These hybrid structures, often made of concrete and wood, featured two stories and balconies designed for foreign residents. Unlike Singaporean bungalows, where porches often served as parking areas for horse carts, Siamese homes used porches as spaces for hosting visitors, reflecting cultural differences in their use. This architectural evolution is exemplified by A Sai Sathan, originally a foreign resort in Ang Sila, Chonburi Province, which later inspired designs for government buildings such as district offices, police stations, residences for land surveying officials, and other official accommodations.

Construction Techniques for Altering the Form of Chedi during the Ayutthaya Period after Completion

Suwit Lerdwimolsak — 2024-12-27

Phra Nakhon Si Ayutthaya City, the capital of the Ayutthaya Kingdom, presently finds numerous chedi and various architectural styles as evidence of its historical significance. Past studies on Ayutthaya-period chedi have focused on dating and stylistic development using art history methodologies. However, research on the construction techniques used to alter the forms of chedi remains limited within the field of architectural history, despite its importance for analyzing their dating and evolution. This article aims to present knowledge on the techniques used to modify the forms of Ayutthaya-period chedi after their construction was completed. It adopts a historical architectural study approach, with a particular focus on construction techniques. The study seeks to identify various forms of chedi modifications based on existing evidence, examining the construction techniques employed for each form and the purposes behind these alterations, as well as their impact on the original structures. Chedi from the Ayutthaya period, located in the Phra Nakhon Si Ayutthaya island area and its surroundings, are used as case studies.

The study found that the construction of Ayutthaya-period chedi generally involved an initial process of methodically stacking bricks to form the basic shape, followed by plastering the walls and adding decorative stucco. Therefore, in this article, the term “after construction was completed” refers to evidence of additional construction work undertaken after the initial form was established. Evidence from current chedi structures, combined with historical records from the Ayutthaya period, indicates that modifications to chedi forms after their completion employed the same techniques as those used during their original construction. These techniques included brick or laterite construction using load-bearing wall systems and corbel structures—both widely used throughout the Ayutthaya period. Each chedi utilized construction techniques tailored to its specific modification purposes, such as architectural or artistic alterations, proportion corrections, or the structure’s enlarging.

Field surveys identified at least four types of modifications: 1) Repairing and restoring only the collapsed sections; 2) Encasing the original chedi closely with additional brickwork; 3) Building a new chedi with an inner chamber over the existing one; and 4) Altering specific architectural or decorative stucco elements. These modifications reflect the cultural and religious beliefs of the Ayutthaya period. The construction of chedi was deeply tied to the Buddhist concept of merit-making, as emphasized in the Mahaparinibbana Sutta and the Maha Kassapa Thera Apadana, which highlight the significance of building Buddhist monuments. Consequently, the destruction of chedi would contradict these intentions. This aligns with the evidence that all post-construction modifications were designed to enhance the integrity, beauty, or scale of the original chedi, demonstrating both the craftsmanship and faith of the period.

From Riverine to Urban Reality: Tracing the Transformation of Riverfront Communities - A Case Study of Koh Kret, Khlong Om Non, and Khlong Chak Phra-Khlong Bangkok Yai

Natcha Wattanamano — 2024-12-27

The transformation of riverfront communities in Bangkok and its peripheries highlights the intricate interplay between urban development and the preservation of traditional lifestyles. This study explores the evolution of three distinct riverfront areas—Koh Kret, Khlong Om Non, and Khlong Chak Phra-Khlong Bangkok Yai—through comparative spatial analysis. The aim is to understand how these communities have adapted to urban pressures while preserving their cultural heritage.

Koh Kret represents a fusion of cultural preservation and modern challenges, maintaining traditional stilt house architecture and multi-level terraces. Infrastructure development has been minimal, allowing the island to retain its historical value. However, limited accessibility and frequent flooding remain significant challenges. Despite its potential for tourism development, supported by government initiatives, concerns about the island’s long-term sustainability are heightened by physical deterioration and a declining population.

Khlong Om Non reflects the blend of traditional and modern influences, characterized by stilt houses and agricultural land. The construction of flood defenses and new roads has improved accessibility but has disrupted traditional water-based transportation and agricultural practices. These changes have impacted land use and the community’s adaptive capacity. While recent infrastructure improvements have enhanced tourism potential, the key challenge lies in balancing development with the preservation of cultural and ecological values.

Khlong Chak Phra-Khlong Bangkok Yai is the most developed among the three areas, featuring a range of residential types, from traditional stilt houses to modern buildings. Its proximity to Bangkok and comprehensive infrastructure have strengthened its integration into the city’s economic and cultural networks. However, this development has led to ecological degradation and declining water quality. The tension between urban development and environmental conservation remains a critical issue. Although the area holds significant value for heritage tourism, environmental challenges pose a substantial risk to its sustainability.

The comparative analysis of the three areas reveals a complex picture of transformation influenced by urbanization pressures, infrastructural developments, and environmental challenges. Each area demonstrates distinct patterns of adaptation and preservation, underscoring the need for integrated planning approaches that balance economic development with cultural and environmental sustainability. This study highlights the importance of preserving the unique characteristics of riverfront communities while addressing the challenges posed by urban expansion and environmental changes.

Composition of Gingerbread Fretwork: Case Studies of Chanthaboon Waterfront Community

Kanlayanee Phueaknamphol — 2024-12-27

The gingerbread pattern refers to ornate, perforated wooden carvings with curved motifs, commonly used to embellish architectural elements such as gables and balconies. This style gained considerable popularity during the reign of Queen Victoria of England (1837-1901). Architects designed countryside summer palaces in harmony with nature, incorporating gingerbread patterns into the buildings to evoke a sense of relaxation and softness. These patterns, influenced by Gothic art seen in cathedral decorations, feature distinct motifs such as tulips, spiraling vines, geometric shapes, and teardrop designs¹.

The introduction of gingerbread patterns in Thailand began during the reign of King Rama V, who visited Europe, a period when British and French artisans were also arriving in Siam. This led to a transformation in building styles and architectural ornamentation, with many European-style buildings emerging, initially in Bangkok before spreading to other regions. In Thailand’s southern region, ingerbread patterns reflect a blend of Islamic artistic influences from Penang, Malaysia. In the northern region, some gingerbread designs were influenced by Burmese art. In the eastern cities, such as Chanthaburi, which was under French occupation for 11 years, gingerbread patterns are also prominently found within the town center². Gingerbread patterns in Thailand are commonly found in areas where community administration centers are located, as well as in foreign residences or commercial hubs. These patterns requently adorn the houses of the royal family, government buildings, affluent residences, and monastic dwellings.

This research explores the gingerbread fretwork patterns found in the Chanthaboon Waterfront Community, Chanthaburi Province, Thailand. This community is known for its cultural history and unique architecture, featuring traditional houses that blend Thai, Chinese, Vietnamese, and French influences³. This study aims to document, classify, and analyze the gingerbread fretwork patterns on these houses to preserve and understand the community’s artistic heritage before it deteriorates further.

The research employs qualitative methods, including field surveys, interviews, photographic documentation, and analysis of existing literature. In selecting case studies, the focus was limited to houses situated in the Chanthaboon Waterfront Community with exterior gingerbread fretwork that remains intact and in good condition. The findings reveal that 15 houses along Sukhaphiban Road in the Chanthaboon Waterfront Community are decorated with gingerbread fretwork, with a total of 26 distinct patterns identified. The gingerbread patterns, often used in architectural features such as eaves, doors, windows, and balconies, not only enhance the visual appeal of the structures but also serve functional purposes, such as ventilation. These designs, primarily floral and geometric motifs, were found in various architectural elements.

The study categorized these patterns into three main types: attached, detached, and mixed—based on their design and carving techniques. The findings indicate that the gingerbread fretwork in the Chanthaboon Waterfront Community is influenced by Victorian and Gothic styles but has been adapted to the local environment and aesthetic preferences. This unique fusion reflects the diverse cultural background of the area.

Memorializing Thai Democracy in the May 1992 People’s Uprising Memorial

Gil D. Turingan — 2024-12-27

The 1992 Black May, also known as Bloody May, refers to the series of protests against the military regime of Suchinda Kraprayoon, which resulted in military violence that killed and injured hundreds of people. To commemorate this significant chapter in the democratic history of Thailand and memorialize the fallen heroes of this movement, the May 1992 People’s Uprising Memorial (ʻAnusō̜n sathān pruessapa prachā tham), was constructed in Santiporn Park, and underwent a major development nearly three decades after the tragic event. This qualitative study delves into historical accounts, including multiple news articles, pertinent documents, social media posts, and a limited number of English-language references documenting the construction of the May 1992 People’s Uprising Memorial to explore the concept of democracy as portrayed in its structure. It also examines the annual commemoration of the May 1992 democratic movement and how people continuously reinforce democracy by commemorating and observing the uprising at the memorial. Drawing on Pierre Nora’s concept of les lieux de mémoire, this paper argues that the structure, as a “site of memory,” not only commemorates the heroes of democracy but also embodies the democratic struggles of the Thai people. It asserts the mportance of the space in preserving the legacies of the May 1992 democratic movement and its contribution to public memory and discourses on Thai democracy, including both traditional and Western school discourses. By unraveling the complexities of democracy within this structure, this work highlights the role of public monuments in remembering the past and shaping the future of democracy in Thailand. The deliberate efforts by the relatives of the fallen heroes and the activists of that time to memorialize the May 1992 event through the memorial’s construction emphasize the structure’s enduring relevance in Thai public memory and democracy.