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Let's begin by discussing what makes Bylakuppe unique. Can anyone tell me about the architectural features of this settlement?
I've noticed they use Mangalore tiles for roofs, which is really different from other places.
Yes, that's correct! This reflects their adaptation to local styles. The architecture also mirrors their cultural background. Can anyone think about what that signifies?
I think it shows how they blend in with the local environment while keeping their identity.
Exactly! It's a blend of local and Tibetan architecture, showcasing cultural integration. Remember the acronym 'C.A.R.E.' for Cultural Adaptation to Regional Environments.
What about the layout of the camps?
Great question! We'll discuss that in the next session.
Now, let's delve into land distribution within the Bylakuppe settlement. Does anyone know how the land is divided?
The old camp had 40 Gunthas for farming and 6 for residential use, right?
Correct! And how does this compare to the new camps established later?
The new camps have a higher proportion for residential land, with 32 for farming and 16 for residential.
Exactly! This shift shows the growing need for housing as the community expanded. How might we remember these changes?
We could use 'F.R.A.C.' for Farming and Residential Allocations Change!
That's a clever mnemonic. Let's summarize: Old camps emphasize farming, while new ones adapt to increasing residential demands.
Shifting focus to social structures, how are they organized within the Bylakuppe community?
I think the monastery plays a central role, bringing people together.
Yes, the monastery acts as a community hub. What else influences their social structure?
Their cultural practices and traditions, especially regarding land and work.
Good insight! Remember 'S.C.A.M.' for Social, Cultural, and Agricultural Models within the community.
This explains how they maintain their identity while being part of India.
Exactly! The integration of culture and structure is pivotal.
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The Bylakuppe settlement illustrates the integration of Tibetan culture with local Indian contexts. The section discusses the varying layouts of old and new camps, land distribution for residential and agricultural purposes, the role of monasteries, and the evolution of street patterns over time.
The Bylakuppe settlement in Southern Karnataka reflects a rich tapestry of Tibetan culture and adaptation within the local Indian context. This section analyzes the characteristics of the settlement, including its architecture, social structures, and urban morphology, ranging from macro to micro-elements. Variations between old and new camps are explored, emphasizing their layouts and land allocations for both residential and agricultural needs, thus accommodating the growing Tibetan community since the 1960s. The role of monastic institutions as central community hubs and the evolution of street systems contributing to identity and scale are significant themes. The transformation of these settlements and their adaptation reveal important insights into the cultural geography of immigrant communities.
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So, let’s go to the case studies. This is a Bylakuppe settlement in Southern Karnataka. There are two camps; one is an old camp and the new camp. So what you can see is the religious buildings and when you have the commercial spaces here and you have the Tibetan camps and the local villages. So, you can see this is a very clustered setup; each of them has a very unique layout.
The Bylakuppe settlement in Southern Karnataka consists of two main camps: the old camp and the new camp. These camps are characterized by their clustered arrangement, which includes various religious buildings, commercial spaces, Tibetan camps, and local villages. Each area has its own unique layout, reflecting the cultural diversity and needs of the community.
Think of Bylakuppe like a small town where different neighborhoods have their own specialties. Just as in a town where there are residential areas, shopping districts, and places of worship, Bylakuppe has distinct sections that serve various community functions.
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The old camp they have given about each in a 40 Gunthas is about 1 acre and 1 Guntha is about 33 by 33 feet. So, what they did was they divided the land distribution in 40 Gunthas as a farmland and 6 Gunthas. So, there were 6 Gunthas of residential and 40 Gunthas of farmland so that they can do the farming and whereas, in 1969 when the new camps have been formed, so where they talked about 32 Gunthas in a farmland and the 16 Gunthas as a residential land.
In the old camp, each family was allocated land measuring 40 Gunthas, equivalent to about 1 acre. This land was split into 40 Gunthas for farming and 6 Gunthas for residential purposes. In the new camp established in 1969, the land distribution changed to 32 Gunthas for farming and 16 Gunthas for residential, illustrating a greater emphasis on housing as the community grew.
Imagine a small community garden where families grow their vegetables. At first, everyone has a small plot for both living and farming. As the community grows, they realize that they need more houses for families and thus allocate more land for housing while still preserving the gardening space.
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If you look at the transformation and how it is reflected in different patterns, one is the new camps, you have planned in a gridiron pattern with farmlands around the residential core and whereas, an old camp they planned along with the streets and you can see that the houses are led along the streets.
The layout of the new camp was designed in a gridiron pattern, which means it has straight streets that intersect at right angles, allowing for organized urban planning around the residential core with farmlands surrounding it. In contrast, the old camp's layout follows the existing streets, creating a more organic structure where homes are built along the roads, fostering a sense of community.
Consider a city built like a chessboard, with each square representing a house and the streets arranged neatly. That’s similar to the new camp layout. In comparison, think of the winding paths of an old village where the houses grew along the paths taken by its residents; that’s what the old camp resembles.
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And you know, there is a monastery as a major community gathering, so this is how the settlement pattern has been organized. In an old camp transformations in 1960s, you have the primary road and you have the secondary road and from the monastery and this is how the dwellings were but then today people start building up and then it becomes crowded.
A significant feature of the Bylakuppe settlement is the monastery, which serves as a central gathering place for the community. The layout includes a primary road leading to the monastery, with secondary roads supporting the residential areas. Over time, as more dwellings were added, the area became crowded, indicating growth and a transformation of community dynamics.
Think of a community center that acts as a hub in a neighborhood, attracting people from all around for events and activities. As more people move in, the surrounding area becomes denser, similar to how homes have expanded around the monastery in Bylakuppe.
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And if you look at this whole process and then you know, Tibetans as farmers and they are also the handicrafts, their craftsmanship and earlier, as I said to you one member of the family sent to the monastery to become a monk.
The residents of Bylakuppe include Tibetan farmers who are also skilled in handicrafts. Traditionally, it was common for one family member to join a monastery as a monk, showcasing the blend of everyday life with spiritual practices. This behavior reflects the deep cultural roots of the community and their connection to their heritage.
Imagine a family where one child pursues a career in art while others run a bakery. Similarly, in Bylakuppe, some family members engage in agricultural work, while others contribute to the community through craftsmanship, creating a blend of professions that enrich the community.
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Key Concepts
Land Distribution: Refers to how land is allocated in Bylakuppe, including proportions for agriculture and residence.
Settlement Layout: The organization of buildings and spaces within the old and new camps, emphasizing community engagement.
Community Identity: The sense of belonging and cultural integration that is evident in Bylakuppe's social structures.
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The old camp in Bylakuppe allocates more land for farming than for residential, showing historical needs.
The central location of the monastery in new camps highlights its role in fostering community connections.
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In Bylakuppe's heart, roofs of Mangalore stand tall, communities gather, monks welcome all.
Once, a Tibetan farmer in Bylakuppe chose to honor the land. He planted rice and built his home, always caring for both, a symbol of harmony with local culture.
Remember 'M.A.L.L.' for the key aspects in Bylakuppe: Monastery, Agriculture, Layout, and Land distribution.
Review key concepts with flashcards.
Review the Definitions for terms.
Term: Guntha
Definition:
A unit of area measurement in Indian land measuring approximately 1/40th of an acre, or about 1,012 square feet.
Term: Monastery
Definition:
A religious building comprising the domestic quarters and facilities for monks and nuns, serving as a center for community activities.
Term: Urban Morphology
Definition:
The study of the physical form of urban places and how they evolve over time.
Term: Cultural Geography
Definition:
A field of study that examines the relationships between culture and geography, focusing on how cultural practices shape and are shaped by geographical environments.