RESEARCH METHODOLOGY

REPORT ON
MOBILE SCHOOLS FOR TRIBAL VILLAGES:
A CONCEPTUAL STUDY OF SUSTAINABLE STRUCTURES USED IN
TRIBAL AREAS.

BY
DWIP M. LAKHIA
Roll No: 15-ARV-38

Submitted to
COLLEGE OF ARCHITECTURE

COLLEGE OF ARCHITECTURE
SARDAR VALLABHBHAI PATEL INSTITUTE OF TECHNOLOGY
GUJARAT UNIVERSITY
VASAD – 388306
 CERTIFICATE
College of Architecture,
S.V.I.T, Vasad
Anand, Gujarat. (India)
The present research is hereby approved as a creditable work on the approved subject,
carried out and presented in a manner sufficiently satisfactory to warrant its
acceptance as a pre-requisite to the degree for which it has been submitted. It is to be
understood that by this approval that the undersigned does not necessarily endorse or
approve any statement made, opinion expressed or conclusion drawn therein, but
approved the study only for the purpose for which it is submitted and satisfy herself as
to the requirements laid down by the Gujarat University.
Research topic: mobile schools for tribal villages:
A conceptual study of sustainable structures used in tribal areas.

Student name: DWIP M. LAKHA

Roll no.: 15-ARV-38
Semester: VIII Year: IV

PROF. PRAGNESH SHAH

(H.O.D.) COLLEGE OF ARCHITECTURE
S.V.I.T., VASAD, GUJARAT
 ABSTRACT
India is known as a country of high ethnic, linguistic and cultural diversity,
including a high density of tribal communities. The Tribals belong to the poorest
segments of the society, who due to their relative socio-cultural isolation have not
been able or have not considered necessary to adapt to the requirements of the
surrounding society.
With large school drop out in the city and large scale of migrants, the idea of mobile
schools that is education to all, by the government bought in the innovative
inspiration of education at the door step. To achieve the ambition of educating each
individual, the abhyan began with focusing on the urgent need of elementary
education for the age group of six to fourteen years. Despite being a fundamental
right, the figures are abysmal as we see the young future of our nation out of the
mainstream education.
In real sense, Tribal development must proceed in a manner befitting the ethos of the
people in an environment in which their development becomes their own
responsibility, though Institutions and practices with which they can identify
intimately. Education is generally seen a key area of improving their level of
development and literacy, and through these indicators, improving their rate of
integration to the society.
Access to adequate education is among the greatest factors to advance sustainable
development. It helps indigenous people to acknowledge their rights, retain or
improve their livelihoods and keep control over the crucial natural resources of their
environment.

Aim:
-Studying the concept of mobile structures which can be quickly transpo rted to
desired location, disassembled and re-established in other locations which will be a
part of a parent institution.
-Studying contemporary fusion of pre-fabricated elements and vernacular building
techniques which tribals use, promoting their local techniques and local materials.

Objectives:
-To study the importance of education to achieve social equity in India.
-Mobile facilities for increased and speedy access.
-Highlighting lifestyle and handicrafts of the tribe.
 LIST OF CONTENT

1. INTRODUCTION
1.1 Background
1.2 Subject and scope of study
1.3 Indian tribal belt

2. LITERATURE REVIEW
2.1 Tribal communities and their social challenges
2.2 Tribal cultures and indigenous knowledge
2.3 Socio-economic status of tribal groups
2.4 Livelihoods and conditions in tribal villages

3. THE DANGS: SOUTH GUJARAT TRIBAL COMMUNITY

3.1 Bamboo based livelihoods of the dang community

4. CONTEMPORARY BAMBOO ARCHITECTURE

5. WHAT IS MOBILE ARCHITECTURE?

5.1 System Classification
5.2 Case studies

6. NEED FOR MOBILE SCHOOLS

7. TRANSPORTABLE ELEMENTS
-Screwpile foundation
-Prefabricated frame element
-Attachment poles
-Waterproofed canvas roof
-Climatical functionality
-Wall panels and curtains
-Modular furniture
-Assembly

8. SUMMARY/CONCLUSION

9. REFERENCES

10. APPENDIX
1-INTRODUCTION

1.1 Background:
With large school drop out in the city and large scale of migrants, the idea of bringing
sarvashiksha to all, that is education to all, by the government bought in the
innovative inspiration of education at the door step. To achieve the ambition of
educating each individual, the abhyan began with focusing on the urgent need of
elementary education for the age group of six to fourteen years.
Despite being a fundamental right, the figures are abysmal as we see the young future
of our nation out of the mainstream education.
The literacy rate of a particular country or a state represents and indicates the
development of that area and the literacy rate of the tribal population in India is not
just considerably low but below average. At present, the tribal commu nity not just
lags behind the general population but is way too behind the Scheduled Caste
community in terms of literacy and education attainment.
The school moves to the student through a modified van which carries resource
persons, facilitators, teaching & learning materials including information to
community focus groups. Nutritional support is provided to these children under the
Mid-day Meal Scheme. Mobile schools are supposed to attract non-school going
children, and give them sufficient incentives and motivation so that they develop an
interest in the learning process. The next step will be to mainstream all these children
in the nearby formal school so that they are able to continue their studies.
1.2 Subject and scope of study:
The subject of this research is the conceptual study of the elements comprising a
prefabricated modular school unit for rural village areas. The unit would provide a
facility for preparatory education in varying rural environments. The context is very
wide and complex, and due to difficulties in the acquisition of information on
everyday situations, the study focuses on the material and structural properties of a
modular architectural concept.
The study is essentially conceptual and provides a crude model for a prototype.
Improvement of social equality in India
Indigenous peoples (in India categorised as Scheduled Tribes, ST) generally constitute
the most disadvantaged section of India’s population. They are excluded from the
development processes taking place in their surrounding society, due to their physical
isolation, absence of common means of communication, detachment from political or
economic mechanisms, or incapability to recognize their rights as citizens of the
society.
Many tribals have injustly been displaced from their productive assets and homes,
which has distorted their social organization and led to further problems. They are
often made dependent on subsidies from government or other party having a greater
economic potency, who then take it as their right and responsibility to determine the
needs of the subject, which obviously results in authoritarianism and increased social
inequality.
United Nations Declaration for the Rights of Indigenous Peoples was adopted in 2007,
India being among the countries in favour of the declaration. The declaration makes
important statements regarding the equal position of indigenous peoples in the society
and their fundamental right to their cultural identity, calling for the states to take
responsibility in their social inclusion.
However, the Indian government has not been able to provide a school network that
would successfully reach the children of tribal communities. A more specific approach
should be taken in this regard,
focusing on the factors behind high drop-out rates among certain groups. Efforts to
address the issue have been made by NGO’s such as Kalinga Institute of Social
Sciences, despite its rapid expansion over the past two decades, having increased the
student capacity of Bhubaneswar campus from a few hundreds to over 22 000, only a
small fraction of tribal children can attend their program. Being an
important trailblazer for tribal education in India, their holistic approach does not
provide a direct solution for educating the rural masses.
Mobile facilities for increased access
Accessible, free and compulsory elementary education is noted as everyone’s right in
the article 26 of The Universal Declaration of Human Rights (UN General Assembly,
1948). Ensuring the social inclusion of people who willingly or unwillingly live in a
situation in which their access to education or other public services is restricted,
requires special arrangements.
The most obvious obstacle restricting access to schools is a long distance to be
travelled or other physical barriers preventing their attendance at schools, when means
of transport are also insufficient or nonexistent. The remote groups are often more
disadvantaged in the first place, and low economic priority of the maintenance of
transport infrastructure can lead to their further exclusion. In areas affected by
ongoing armed conflict, civilian movement may be restricted or civilian groups may
be displaced into remote or otherwise less accessible location.
Another type of restriction is economic responsibility imposed by community. The
management and continuity of a livelihood requires everyone’s participation, thus
children are discouraged to leave their village to attend school. Effective provision of
education in these situations would require sheltered facilities to be established at
convenient distances from the settlements. As human workforce, heavy machinery or
construction materials are difficult to transport, semi-prefabricated architectural
solutions with simple assemblage capability and lightweight materials would turn
appropriate.
Material sustainability through local materials
A local material does more than just educate students. It also preserves and restores
the community’s ecosystems, helps build the social fabric of the community, and
contributes to local economic development. The Sustainable School is directly
engaged in the building of skills for environmental stewardship. In rural communities,
this creates a perfect opportunity for connecting the work of the conservation
community with the revitalization of rural education.
Part of environmental stewardship is helping students become eco-entrepreneurs. The
evolution of the natural resource and conservation economy creates a huge econo mic
opportunity. Students will learn the skills of entrepreneurship, be encouraged to
develop their own intellectual property and business ideas, and actively contribute to
the design of a sustainable economy.
1.3 Indian tribal belt
The tribals are believed to be the earliest settlers in Indian peninsula and are generally
called Adivasis, implying original inhabitants. The ancient and medieval sources of
information including the Vedic and Epic literature mention various tribes like the
Bharatas, the Bhills, the Kollas, the Kirats, the Kinnara, the Nisadas, etc. Prior to
introduction of caste system during Brahminis age, people were mentioned as tribes.
Each tribe enjoyed equal status and had its own system of administration. There
prevailed decentralisation of authority among the tribes.
India's tribal belt refers to contiguous areas of settlement of tribal people of Ind ia, that
is, groups or tribes that remained genetically homogenous as opposed to other
population groups that mixed widely within the Indian subcontinent.
The tribal population in India, although a small minority, represents an enormous
diversity of groups. They vary in language and linguistic traits, ecological settings in
which they live, physical features, size of the population, the extent of acculturation,
dominant modes of making a livelihood, level of development and social stratification.
They are spread over the length and breadth of the country though their geographical
distribution is far from uniform.
A majority of the Scheduled Tribe population is concentrated in the eastern, central
and western belt covering the nine States of Odisha, Madhya P radesh, Chhattisgarh,
Jharkhand, Maharashtra, Gujarat, Rajasthan, Andhra Pradesh and West Bengal. About
twelve percentin habit the North-eastern region, about five percent in the Southern
region and about three percent in the Northern States.
The greatest challenge that the Government of India has been facing since
independence is the proper provision of social justice to the scheduled tribe people, by
ameliorating their socio-economic conditions. Though the tribals are the sons of the
same soil and the citizens of the same country, they born and grow as the children of
the nature.
From the historical point of view, they have been subjected to the worst type of
exploitation. They are practically deprived of many civic facilities and isolated from
modern and civilized way of living since so many centuries. Geographically and
culturally, the tribes are at widely different stages of social as well as economic
development and their problems differ from area to area within their own groups. The
Constitution of India has made definite provisions for the welfare and upliftment of
the tribal people throughout the country.
Northwest India
The Tribal Belt of Northwest India includes the states of Rajasthan and Gujarat. The
tribal people of this region have origins which precede the arrival of the Ancestral
North Indians and are linked to the Ancestral South Indians. These people are thought
to stem back to the Harappan civilization of the Indus Valley, the oldest traceable
civilization of the Indian subcontinent which flourished between 3500BC and
2500BC.
The tribes of north-west India were once strongly matrilineal societies. The changing
fates and fortunes of these people has caused a gradual evolution to a more patriarchal
code of living. These days the tribal societies generally follow the rule of patriliny,
but there remain many examples of organised matriarchy in existence in the tribal
zones to this day. It is the women who organise matters such as relationships and
marriages, the inheritance of land, and the distribution of wealth.
South Gujarat Tribal Belt
The Southern Tribal Belt, popularly known as 'Dang', a forbidden territory covered
with thick forests in the region of the South Gujarat. Located on the foothills of the
Sahyadri range of mountains, it has green pastures, narrow roads, deep valleys, and
wild animals. During the monsoon one can see water springs and a green carpet of
diverse flora/fauna.
Spread across the lush green region of South Gujarat Tribal Belt said to be Kashmir of
Gujarat. live the tribes of Bhil, Kholcha, Bhel, Nayaka, Koknas, Vedch, Gamits,
Warlis, and Chaudaris. There are over 5 million Adivasis or tribal communities in
Gujarat. Tribes with Bhil features account for more than 50% of the Gujrat`sAdivasi
population.
Dakshin Gujarat AdivasiSevamandal is an NGO founded by the Gandhian philosopher
Premshankar Bhatt and his daughter Urmillaben Bhatt in 1948 to spread education in
the deep forest of the South Gujarat Tribal Belt. It is registered as a trust under the
Bombay Trust Act. It provides education to South Gujarat Tribals through a resident
school (Ashramshalla) which offers free education, lodging and boarding. The Tribal
Belt of Gujarat today has the highest literate tribal population in India.
Traditional bamboo uses by the tribes of Gujarat
Among the schedule tribes of Gujarat state, the ‘Kotwalia’ tribe is known as ‘Vitolia’
or ‘Vansfodia’ (Vans-Bamboo, fodia those who break the bamboos), which means the
tribal, who break the bamboos. Traditionally, they have been occupatio nally engaged
in making big Tokras (baskets), containers, etc. from bamboo. Usually, they prefer to
stay near the forest region on the bank of the river or water streams where the
bamboos are available in plenty.
These tribes are solely dependent on the bamboo industry. They have been engaged in
making several items such as baskets, bags, containers, brooms, Supadas and other
useful items of household use. All the members of the family jointly work in
preparing the bamboo items and are a family occupation for them. Educationally, they
are very backward. They do not have their own language or dialects; but follow the
language or dialects of the people residing around them.
Bamboo plays a significant role in providing employment to the Kotwalia tribe. The
bamboo work provides employment to the entire family with the minimum of
investment and an industry is running in the Dangs District of Gujarat.
The Bamboo industry is useful in tribal areas because it needs minimum amount of
investment and provides comparatively maximum amount of return1-5. However,
there are some limitations and practical difficulties also. Sometimes, dry and ripe
bamboos are supplied to the Kotwalia, which are not fit for preparing the bamboo
items. Due to careless cutting, the full length chips cannot be obtained from it. This
results in wastage of both time and bamboos. Green bamboos of Turi type are useful
for preparing Supadas. While the bamboos of Bhod type are useful for preparing
Tokras, baskets, bags, containers, etc.
An arrangement has been made to market the bamboo products through the Bamboo
work co-operative societies; so that proper benefits can be availed by the tribal
members. Never the less, due to ignorance some members are tempted to make direct
sale in open market. The tribes need to be properly educated enabling them to imbibe
co-operative values in their transactions of sale and purchase.
Central & Eastern Tribal Belt India
The Central India Tribal Belt stretches from Gujarat in the west up to Assam in the
east across the states of Madhya Pradesh, Chhattisgarh and Jharkhand. It is among the
poorest regions of the country. Over 90% of the Belt's tribal population is rural, with
primitive agriculture.
Ethnically, the tribes in eastern India belong to two racial stocks, Proto-Austroloid
and Mongoloid. The Proto-Austroloid group is found in Jharkhand, Orissa, and the
southern districts of West Bengal, while the Mongoloid group covers the other tribes
in Bengal and the Northeast.
Exposure to urbanization and educational expansion has changed the economic and
socio-cultural systems in the North eastern states. It is reported that the benefits of
state-sponsored development have been concentrated particularly among the
educated and urban tribal elites. Under demographic compulsion, rural natives
and particularly women confront with challenges like hardship, poverty and
unemployment. Despite the high literacy rate in this region; dropout rate is much
higher compared to other regions. Availability of power supply and transport
linkages within the region and with the rest of India is still primitive.
2-LITERATURE REVIEW

2.1 Tribal communities and their social challenges

Issues of tribal development, integration and autonomy have confronted the Indian
society right from the British rule in India. Complexity of Indian tribal population
made the task of integration and autonomy even difficult. Ethnic tribal sub
nationalism posed serious challenges and hampered the progress of the communities
over the time. Autonomy is desired so that development policies are evolved to suit
the tribal culture and lifestyle.
On the other hand leaving the tribal in their own state will deepen the developmental
divide between the mainstream and the tribals even deeper. Post - independence the
basic issue is that the integration is largely directed from above and not from below.
Integration of tribes has neglected their own needs and desires. Integration has been
on the terms of the mainstream society and it is also accused of benefitting the
mainstream society only. The government monopoly over forests continue d. The
exploitation of forests accelerated as most of the mineral resources fall in forest and
tribal areas. The policy of capital intensive industrialization adopted by the Indian
government required mineral resources and power generation capacities that were
concentrated in the tribal areas.
Tribal lands were rapidly acquired for new mining and infrastructure projects. In the
process tribals were displaced without any appropriate compensation or rehabilitation
justified in the name of economic growth. These policies were often seen subjugating
tribals and causing the degradation of the resources upon which they depended.
Land Alienation:
The history of land alienation among the tribes began during British colonialism in
India when the British interfered in the tribal region for the purpose of exploiting the
tribal natural resources. Coupled with this tribal lands were occupied by
moneylenders, zamindars and traders by advancing them loans etc. Opening of mines
in the heart of tribal habitat and even a few factories provided wage labor as well as
opportunities for factory employment.

But this brought increasing destitution and displacement. After the British came to
power, the Forest policy of the British Government was more inclined towards
commercial considerations rather than human. Some forests were declared as reserved
ones where only authorized contractors were allowed to cut the timber and the forest -
dwellers were kept isolated deliberately within their habitat without any effort to
ameliorate their economic and educational standards. The expansion of railway in
India heavily devastated the forest resources in India.
The Government started reserving teak, Sal and deodar forests for the ma nufacture of
railway sleepers. Forest land and its resources provide the best means of livelihood for
the tribal people and many tribes including the women engage in agriculture, food
gathering and hunting they are heavily dependent on the products of the forest.
Therefore when outsiders exploit the tribe's land and its resources the natural life
cycle of tribal ecology and tribal life is greatly disturbed.
Poverty and Indebtedness:
Majority tribes live under poverty line. The tribes follow many simple occupations
based on simple technology. Most of the occupation falls into the primary
occupations such as hunting, gathering, and agriculture. The technology they use for
these purposes belong to the most primitive kind. There is no profit and surplus
making in such economy. Hence there per capita income is very meager much lesser
than the Indian average. Most of them live under abject poverty and are in debt in
the hands of local moneylenders and Zamindars. In order to repay the debt they often
mortgage or sell their land to the moneylenders. Indebtedness is almost inevitable
since heavy interest is to be paid to these moneylenders. Banking facilities in the
tribal areas are as inadequate that the tribals have been forced to rely on
moneylenders.

Health and Nutrition:

In many parts of India tribal population suffers from chronic infec tions and diseases
out of which water borne diseases are life threatening. They also suffer from
deficiency diseases. The Himalayan tribes suffer from goiter due to lack of iodine.
Leprosy and tuberculosis are also common among them. Infant mortality was f ound to
be very high among some of the tribes. Malnutrition is common and has affected the
general health of the tribal children as it lowers the ability to resist infection, leads to
chronic illness and sometimes leads to brain impairment. The ecological imbalance
like cutting of trees have increased the distances between villages and the forest areas
thus forcing tribal women to walk longer distances in search of forest produce and
firewood.

Education:
Educationally the tribal population is at different levels of development but overall
the formal education has made very little impact on tribal gr oups. Earlier
Government had no direct programme for their education. But in the subsequent
years the reservation policy has made some changes. There are many reasons for low
level of education among the tribal people: Formal education is not considered
necessary to discharge their social obligations. Superstitions and myths play an
important role in rejecting education. Most tribes live in abject poverty. It is not
easy for them to send their children to schools, as they are considered extra helping
hands. The formal schools do not hold any special interest for the children. Most of
the tribes are located in interior and remote areas where teachers would not like to
go from outside.

Cultural Problems:
Due to contact with other cultures, the tribal culture is undergoing a revolutionary
change. Due to influence of Christian missionaries the problem of bilingualism has
developed which led to indifference towards tribal language. The tribal people are
imitating western culture in different aspects of their social life and leaving their
own culture. It has led to degeneration of tribal life and tribal art s such as dance,
music and different types of craft.

In Migration:
Many tribal concentration regions and states have also been experiencing the
problem of heavy in migration of non-tribals in response to the pressures of
development. The industrial areas of Jharkhand have suffered dilution of the tribal
share of population. These processes continue to prevail and have become e ven more
powerful since the 1990s when the country was opened up for liberalization. The
huge agitations in Maharashtra against Jaitapur Nuclear Power Plant and Mining
giant Vedanta in Niyamgiri in Orissa are the examples of reactionary movements
against policy of alienation and exploitation of the tribals.

Problem of separatism:
The divide and rule policy adopted by the British did a lot of damage to the tribal
community of India. The British superimposed their own administrative patterns in
the tribal areas and deprived the tribals of their traditional methods of interacting
with the people. The Criminal Tribes Act which the British introduced gave an
impression that the tribals were either criminals or anti socials. The tribal groups
such as Kolis, Mundas, Khasis, and Santals who fought against the British were
branded as dacoits and robbers. The British also promoted missionary activities
especially in the Central and North Eastern hills. All these activities alienated tribals
which continued even in the post independent India.

2.2 Tribal cultures and Indigenous knowledge

From time immemorial India is uniquely identified for a special feature of its own ,i.e;
‘Unity in Diversity’. Naturally every group be it tribal or non- tribal inhabiting here is
separated from other by certain distinctive features which are in a way expressed
through tradition of art, dance, music, language, rituals and customs etc, in short,
under a bigger umbrella term ‘culture’ while necessarily there remains divergences
and discrepancies among these communities on various issues. So each group is
distinguished by a kind of unique cultural identity which is exactly their own and not
to be mixed ever with other.
‘Cultural identity’ is, therefore, a feeling of belonging to a group. In today’s world
where every nation is trying to make an identity of their own and the country of their
living a cultural construct, it should be intermingled with a sense of nationality,
religion, class, locality of the people residing there. It is thus a bridge / bond among
the people who have shared the same culture. To put it in other words, it is a common
stage where maximum number of people share same cultural values and the root of
which is hidden under the cultural ethos of that particular tribal community. It helps
a/an community/individual in understanding the relationships around it and is shaped
by the people within its culture and the surroundings to better understand the world.
From the postcolonial perspective ‘cultural identity’, therefore, may be interpreted as
a tool for constructive response to colonialism and the hegemonic ‘cultural
imperialism’ in the name of pre-colonial values for defining one’s domain as a
cultural construct with certain shared identical cultural values and norms.
Different tribal communities are saliently identified by their own traditional and age
old culture that are expressed through different forms of tribal artistic genres. It is
really nice to observe how each tribal group is separated from other only by virtue of
their life style largely dominated by culture and identity associated to it. Therefore,
with a view to establishing a close association between traditional knowledge and
tribal culture a kind of categorisation of the umbrella term ‘tribal culture’ is essential.
The notion of ‘tribal culture’ therefore may be categorised into certain sub categories
like (i) Festivals and Ceremonies (ii) Performing arts including different types of
tribal dance, music and musical instruments (iii) Garments and Ornaments, (iv) tribal
art forms like puppetry and tribal wall art etc.
Festivals & ceremonies:
Since there goes a proverb, “old is gold”, tribal people have been ca rrying on their
age old rich cultural heritage even today in this global world and amidst such ‘e’
life. They have a separate and distinct cultural identity of their own majority of
which is constituted by the share of their festivals and ceremonies in lif e and
through taking part in the tribal cultural occasions and celebrations. At the same
time, the nature of tribals’ celebration of festivals is primarily congregational and
approach is collective. The festivals always have been closed community festival
with little scope for non tribals to join and integrate with them expressing their
traditional custom and culture and are interconnected to the cultural identity and
solidarity of the tribal society at large.
Performing arts - dance , music & instruments:
The tribals are fond of dance, music and different types of songs for different
occasions. Music and dance of the tribals are always closely associa ted with their
rituals and festivals and reflect their collective nature, community feelings and
social awareness. Many of these songs and dances as one of the major parts of folk
art forms and the component factors of rich Indian tribal cultural heritage are
spontaneous expression of the composers’ sentiment, expression of ecstacy,
melancholy and vagaries of life. Both past incidents, traditions and current events
find expression in their dance and song and music. All these, in a way, portray the
cultural identity of the indigenous people of the Eastern Indian states.
Music is both externally and internally associated with the tribal performing arts and
their life as a whole. Since tribal life is collective and community based in nature,
they prefer using music as a medium for expressing the innermost feelings of their
heart and also as a bridge to communicate with other tribal and non -tribal people at
large. Tribal music thus play a very dominant role in preservation of the cultural
heritage of different tribal communities. Jhumur songs being both tribal and non -tribal
partly belong to tribal communities like Bhumij, Munda and Oraon. ‘PaataSareng’
literally means songs sung at the PaataParab of the Santal and ‘Tusugaan’ usually
sung at the Tusu festival is celebrated exclusively by women, young and old alike that
again contribute to the formation of a unique kind of distinctive tribal cultural
identity.
Garments and ornaments:
Tribal garments and ornaments are very unique and distinctive in nature. All tribal
groups therefore bear certain differences from others in dress and ornaments. A
Santal woman hardly leaves her traditional dress and so is with the Bhutia people of
the hill districts. Bakhu is a very common and traditional dress of the male and
female members of the Bhutia people in the hill districts. It is a kind of full sleeve
loose and very comfortable garment to wear. Any Bhutia people in any part of the
world is chiefly known for these kinds of local tribal dresses which are distinctively
of their own and bear a separate cultural identity of the tribal people there. The
woman prefer to put on a silken full sleeved blouse called ‘Honju’.
Puppetry and wall art:
Tribals are very often skilled with the art of puppetry. There is a unique an d rare
form practised among some Santal communities of West Bengal and Jharkhand, the
‘ChadarBadar’. They are also rich with traditional mythological stories which are
based largely on the life of their ancestors like PilchuBudhi and Pilchu Haram who
shared major part in constituting most of these age old stories that Santal have been
carrying with them as a part of their rich tribal cultural heritage and identity
respectively. Twelve clans (Hansda, Tudu, Murmu, Hembram, Baske, Besra,
marandietc) trace their origin to these mythical ancestors.

The distinctive Sohrai wall art which is matriarchal in tradition ( handed down from
mother to daughter) is very unique and hint towards the tribal cultural identity in
Eastern India. With the harvest festival knocking at the door, Santal women decorate
their walls with murals of sohrai arts. It’s from here that Sohrai art originated, adding
to the rituals and traditions of Indian glorious tribal cultural heritage.This art form is
monochromatic, extremely colourful and have been in vogue from time immemorial.

However, with the 21st century global world the indigenous knowledge of different
tribal communities of the Eastern India, preserved by the locals has either been
confined to the small group of people of this region or left to subside gradually.
Therefore, there is a strong need to preserve this traditional knowledge so that it can
be carried forward for generations to come. Managing and documenting indigenous
knowledge will not only safeguard but also expose the hidden treasures of the region
including domestic, religious and healing practices that the world has not known
about. Information professionals can also play a major role in managing and
documenting the indigenous knowledge of the Eastern Indian states with the proper
means of preservation and propagation of the tribal culture there.

2.3 Socio-economic status of tribal groups

Hereditary social stratification based on the caste system originating from Hi ndu
culture is actual reality in India. Parallel traditional and official systems exist,
comprising numerous categories and appearing very complex. Most people of tribal
origin are considered a class of ‘Scheduled tribes’ (ST), sometimes also referred to a s
‘Adivasi’. ST is among the strata of lowest social value, along with ‘Scheduled castes’
(SC) and ‘Other backward class’ (OBC). The stratification system has been widely
criticized for being segregative and maintaining inequality in the society.
For the Socio-economic and overall development of the Tribal people, special
provisions and safeguards have been provided in the Constitution of India and some
initiative have also been taken by the Government of India, including Tribal Sub Plan
(TSP) strategy. The Tribal Sub Plan (TSP) strategy was aimed for the rapid socio -
economic development of tribal people. The funds provided under the Tribal Sub Plan
of the State have to be at least equal in proportion to the ST population of each State
or UTs. Similarly Central Ministries/Departments are also required to earmark funds
out of their budget for the Tribal Sub-Plan. As per guidelines issued by the Planning
Commission, the Tribal Sub Plan funds are to be non-divertible and non-lapsable. The
National Commission for Scheduled Tribes is vested with the duty to participate and
advise in the planning process of socio-economic development of STs, and to evaluate
the progress of their development under the Union and any State.
Structural features of indian tribal economy:
L.P. Vidyarthi and B.K. Rai (1976) have indentified nine structural features that
characterised the tribal economies in India. They are as un der.
1. Forest based Economy,
2. Domestic mode of production,
3.Simple Technology,
4.Absence of profit Motive in Economic Dealings,
5. Community: A Unit of Economic Cooperation,
6. Gift and Ceremonial Exchange,
7. Periodical Markets,
8. Interdependence.

2.4 Livelihoods and conditions in tribal villages

Generally, the adult population in tribal villages are occupied with various livelihood -
related tasks and are thus unable to attend education. The management of an
agricultural economy is a continuous process with changing activities throughout the
year. Agricultural tasks are labour-intensive, due to rarity or lack of agricultural
machinery. In May-June, when the cultivation is done and the monsoon has not yet
arrived, life can be less busy.
The concept of sustainable development has acquired the central theme of any tribal
development. The concept of sustainable development emerged in the 1980s.The best
explanation to sustainable development was given by the World Commission for
Environment and Development (The Bruntland Commission) in its 1987 report, ‘Our
common future’, as, ‘the ability to meet the needs of the present without
compromising the ability of the future generation to meet their own needs’.
The concept of livelihood is rapidly gaining acceptance as a valuable means of
understanding the factors that influence people’s lives and well -being. ‘It is comprised
of capacities, assets, and activities required for means of living. A livelihood will be
sustainable when it can cope with and recover from stress and shocks and maintain or
enhance its capacities and assets, both now and in the future, while not undermining
the natural resource base’. Sustainable livelihood is a way of thinking about the
objectives, scope and priorities for development, in order to enhance progress in
poverty elimination. Sustainable livelihood aims to help poor people achieve lasting
improvements against the indicators of poverty that they define.
In spite of all these development initiatives the tribal in our country are still
threatened by severe poverty. During the last 50 years the planning process in India
has failed to reduce the disparity between the tribal and non tribal populations. Today,
the first and foremost problem before tribal communities in India is how to earn and
sustain livelihoods. There are varieties of livelihoods practices by the tribal
communities in different part of India and elsewhere, such as by the hunter -gatherers,
pastoralist, shifting cultivators who live in different environments. A number of
changes have been taking place with regard to the land use, access, control and
utilization of their resource and these changes in term have largely affected the
sustainable livelihoods of the people without any sustainable replacement.
3-THE DANGS: SOUTH GUJARAT TRIBAL COMMUNITY

Dangs, the smallest district, has unmatched forest wealth and is nature's gift to
Gujarat. It is inhabited by aboriginals like Bhils, Kunbis also known as Kukanas in
Dharampur area, Warlis and Gamits who have lived here since time immemorial.
Ahwa, headquarters of the district, is situated on a plateau and the Saputara h ill station
is popular with tourists.
The Dangi culture has bloomed in the forests of the District of Dangs which is located
in the spurs of the Sahyadri mountain ranges in between the southern part of River
Tapi and the north-western part of River Godavari, and in the south-eastern border of
Gujarat. The area of the Dangs is geo-culturally laid on a borderline between north-
western India and south-central part of India. So, the Dangs area is placed on a point
of intersection of two different cultural groups known as Gujarati and Marathi.
Since paleolithic period, settlers of the Dangs might have communicated with
outsiders who had inhabited the adjacent areas including the basins of riversAmbika,
Tapi, Narmada, Dundna, and Godavari, through land routes and along with the
tributaries of the rivers. Geo-historically, people of the Dangs have kept themselves in
contact with outsiders through many routes such as north-eastern Pipaldahad to Dhule
via Pimpalner, northern Daherto Songadh and Nandurbar via Navapur, north-western
Maheskatrito Surat via Vyara, westernPimpri to Bilimora via Bansda, south-western
Wasurna to Dharampur and Valsad via Surgana, south-eastern Amala to Nasik roads.
Dang's rich vibrant communities are a part of the natural surroundings they inhabit
and utilize the traits and forms of nature in the manifestation of their artifacts. It is
rich in natural biodiversity and plays host to a wide range of plant and animal life.
These factors in turn have influenced the life, culture and rituals of t he Dangi people.
The forest cover is rich in Teak, Sisso, Khair, Bamboo, and other medicinal plants.
The district of Dang is peopled by number of different ethnic communities, chief
amongst them being Kokanis, Bhils and Warlis. Their ritual and culture is completely
immersed in the forest and the forces of nature. They revere animals, such as
crocodile, panther, python etc and these find meaning in their wooden sculptures and
wall paintings.
Today, the Dangs Bhil continue to live in extreme poverty, and their social lives are
built around the search for food. They have always lived close to nature, depending on
it for survival. Animals are respected and treated as equals. For this reason, they are
often called the "children of nature." The Dangs district contains many protected
forests that the Dangs are allowed to use for cultivation and residence. They live in
one-room bamboo huts made with thatched roofs.
Sources of income:
Some important observations to be inferred from the study are:
• Only 13.4% families depend upon just one source of income from various options
available to them
• Families solely dependent on bamboo based livelihood are just 6.7%
• Only 0.4% families have one family member in government service.
• 47% families have minimum two sources of livelihood which can be any
combination from above mentioned list of means of livelihood. Out of these families
nearly 88% families have bamboo as second option as the major source of livelihood.
• Remaining 39% families depend upon three or more means of livelihood to support
their families and bamboo work being one of the means of livelihood.

This suggests that dangi income needs are no longer met through bamboo activity,
though it is their traditional income generating activity. Due to this, the community is
forced to supplement their income by other low skill labour activities. Although
92.7% of the respondents still practice bamboo activity alongside newer livelihood
generation activities.
3.1Bamboo based livelihoods of the dang community
Tradition of bamboo in south Gujarat:
The Kotwalias are the traditional bamboo weaving community of South Gujarat.
Most Kotwalias are landless and are located either the hilly regions, or along the
river banks of South Gujarat. Traditionally, this community uses the bamboo
growing in these regions including forests, to weave utilitarian baskets which they
then barter with neighbouring agrarian tribal communities, for grain. Today, the
number of Kotwalias weaving bamboo is dwindling along with the traditional
product range. This is because of lack of raw material and shrinking markets. There
is an urgent need for intervention to provide a viable source of eco income
generation to this community.

Structure of craft practice:

In a study conducted by the CDA with 234 respondents in 5 villages in Tapi district,
it was ascertained that both men and women practice the craft. 80% of the
respondents work for approximately 6-8 hours each day doing bamboo based
activities. This is a year round activity. 85% of respondents learnt the craft in a
traditional apprenticeship mode from elders in their family. 90% of respondents
teach this craft to their children.

Availability of raw material:

The Kotwalias have traditionally gathered green bamboo from forests and other
common lands. The Kotwalias use bamboos which are generally less than two years
in age, because for young and supple bamboos are required for basketry. The main
species of bamboo used are Manvel (D. strictus) and Katis (B. bambus).

Over the years, the dwindling forests have become more and more di stant from
Kotwalia habitation. Furthermore, the Forest Policy has restricted the Kotwalias
access to forest bamboo. As per a survey amongst 450 Kotwalias by the CDA, which
was validated through this study, 55% of respondents walk up to 70 kilometres to
access the resource, and each artisan is only able to carry back around 10 -15 bamboo
poles.
Tools and machinery:
The tools used in this craft are basically a knife called a ‘churi‘ costing around INR
100 and an iron rod used for hammering called a ‘kuhadi’ or a ‘karadi’ costing
between INR 150-200. Both implements are locally available from blacksmiths. The
type of tools used by this community are unique, because generally bamboo working
communities in India, use a sickle shaped knife for splitting and slivering bamboo.
In comparison, the ‘churi’ used by the Kotwalia community is much straighter.
Processing:
First the freshly cut bamboo is stripped of its branches. Generally, this bamboo is
cut into more manageable and transportable segments in case the product
requirement does not call for the complete culm, such as in the case of housing.
These days, the bamboo which is harvested from the forests is completely processed
into baskets in situ, because of the restrictions on forest bamboo.
Depending on its diameter, the bamboo culm it is split into between 3-9 segments (1).
Each of these segments is further slivered into thinner sections (2) using a churi (3).
The dimensions of the splits and slivers depends on the final product requirements .
Generally the structural members are left thicker, and the more flexible components
are thinner (4). The slivers are then interlaced as required depending on the product
being made. The Kotwalias use a basket or a steel vessel when available to begin their
interlacing (5). Generally, the interlacing is both radial (6) and angular, and so the
product shapes are quite diverse.
4-CONTEMPORARY BAMBOO ARCHITECTURE

India is the second largest producer of bamboo in the world and h as vast traditional
knowledge of bamboo based communities with the best bamboo artisans in the world.
Use of Bamboo for buildings is part of age- old tradition in India. Because of the
distribution of various climatic zones in India, the species of bamboo found in each
state are quite different. Hence, India has various bamboo building typologies across
the country depending on the climatic zone and the species found in the particular
state.
With the Global warming issues raging the globe, and the construct ion sector a major
contributor, scientists across the globe are looking towards low energy, resource
efficient building materials and technologies for solving the problem of keeping the
pace of development without further raising the carbon levels.
Majority of the knowledge of bamboo building technologies is based on cultural
traditions. India has a rich and diverse tradition of bamboo buildings with various
indigenous technologies. In order to develop it as a modern sustainable building
material, in both technical and cultural sense, we need to evaluate traditional building
techniques technologically and develop them with design and performance assessment
to resolve the issues. India is still catching up with the world in adopting the newly
developed bamboo building construction technologies for mainstream buildings.
Several research institutes are working on bamboo building systems, but the lab to
land transfer is very slow. Alternative technologies need to be seriously viewed in the
light of global warming and rising inflation.
Traditional Bamboo Architecture in India:
Bamboo community lives close to the forests and are traditionally dependent on
bamboo for their livelihood. Due to the climatic diversity across the country, the
building materials and species of bamboo found in different climatic zone are quite
diverse.

Hence, the traditional building systems and typologies developed over several
centuries in response to the local climate and available building materials are also
quite diverse. North Eastern states—Bamboo is available in abundance in these states.
Since accessibility is still a big problem here, people build with local materials to the
maximum extent. Riang houses, Mizo houses and AdiGallong houses use bamboo as
the primary material for construction. Sometimes even the thatch is made of bamboo
leaves. These are typical hill houses constructed on bamboo stilts and have woven
bamboo mats for walls. Flooring is made of splits or flattened bamboo. The houses in
Assam and some other states are built sometimes with a plinth base with Wattle and
daub walling in combination with wooden poles. Bamboo is extensively used for
fencing and large temporary structures for festivals and functions.
The river planes, in the states of Bihar, Bengal and Orissa house built with bamboo
only are found in rural and tribal areas. Walls are made of mats of splits or flattened
bamboo, with mud flooring on a plinth. In these, bamboo was also used as
reinforcement in lime surki flat slabs. There are several examples of houses over 70 -
80 years old still in working conditions. In Central India, a traditional dwelling of
bamboo worker has a walls are made of thick bamboo matt covered with mud plaster,
thick bamboos are used for vertical support. The attic floor is made of bamboo mating,
covered with mud plaster. The roof consists of wooden trusses, rafters and purlins of
bamboo and covering of country tile or thatch. The mud is used for plastering;
flooring is done by rammed earth, covered with cow dung. The timber doors and
window frames with bamboo shutters, bamboo jail are used for lighting and
ventilation.

In south India, bamboo was used for walls in a wattle and daub system with composite
mud plastering and roof structure in sloped roofs in rural areas. In urban areas,
bamboo was used majorly in roofing structure for both sloped and flat lime surki
roofs.
5-WHAT IS MOBILE ARCHITECTURE?
When making the introduction on portable architecture Kronenburg(1999) said that
“... easily movable buildings were amongst the earliest artifacts made by human
beings and some of these traditional architectural patterns have not only existed more
or less unchanged for millennia but are the inspiration from which the permanent
building forms of today have arisen” and that “In a society that is making more
stringent demands on the physical environment and where the surrounding economic,
social and cultures climate is in a state of constant and dramatic flux, a form of
architecture that can respond to change and that is sensitive to widely differing needs
is required”.
On two moments there has been noticeable interest of the professionals of the area in
this field of study. The first, on the second-half of last century - the post war period-
the architects in association with government institutions where trying to develop
urgent solutions to the lack of housing of the moment. With the support of the
industries, that where in recession since the end of war, there was a mass production
of prefabricated buildings and the mobile industry expanded with the need fo r
affordable rapidly constructed housing (Smith, 2010).

A prototype of a habitable machine: based on aircraft technologies were designed to

incorporate mobility, to be prefabricated and have a low cost production (Echavarria,
2008). The architecture developed in this moment was believed to be the future of
buildings constructions, it was known by the futuristic characteristics of its design and
the aggregation of other industrial technologies that weren’t normally associated with
architecture, like the automobile industry. It was also the time of high -tech movement,
an era of big architectural ideas with publications of manifestos of highly
industrialized wonders from architects such as Archigram and Hopkings.
In recent years, due to urgent need for multi-functional buildings and also the
necessity to maintain and respect the environment in front of building’s wastes, the
demands for transformable and changeable structures has increased rapidly. They
aren’t the shelter for disaster situations, but buildings with every-day-live use purpose
that are active in the community they are inserted. These projects are not trying to
adapt to a future changing environment – which they could easily do- but responding
to actual social needs.
Portable buildings open a vast area of actuation that is not possible witch traditional
architecture. The implemented constructions techniques and easily transformations
give then the advance of been located where conventional buildings can’t be and
promote uses, that are not only unlike to stationary architecture, but complementary
and much times the same. Transformable buildings, with its movable components and
mechanisms, have the potential to enlarge the area of portable packages and have
larger adaptation possibilities. Having both combined, it’s possible to work with the
concept that, rather than refurbishing and expanding an existing construction, a
parallel and independent building can be contracted and temporary located on the site
to fulfill the users need. There by, materials, time and efforts would be saved.
5.1 System Classification
Flat packed:
Pre-hinged construction systems, are usually complemented with a kit form of
auxiliary parts. Folding mechanism is commonly used in this system.

Pantograph:
Sophisticated hinged systems usually use means of scissors mechanisms as a
deployable structure. This is a large and complex field in architecture with severa l
research groups and publications regarding it. This thesis does not aim to cover this
subject peculiarities, it presume a basic preview knowledge that permits to evaluate
how pantograph interact with other systems.

Pneumatics: Membrane inflate or air-supported buildings.

Pods or capsules:
Pods are essentially skin supports used as transportation and static structure.
Commonly in a container volume and shape, it’s the most used in the construction
field. Besides the basic movement elements– rotation and translation, it is used as a
hybrid, where it integrates the exterior skin with another of the transformable system.
5.2 Case studies of recent projects
Makoko floating school, Nigeria:
Makoko is a densely built waterfront slum community in Lagos, Nigeria. An estimated
100 000 people reside in Makoko in housing units built on stilts. Yet the community
has no roads, no land and no formal infrastructure to support its day-to-day survival.
Nigeria/Netherlands-based design practice NLÉ has developed a prototype floating
structure that will serve primarily as a school, whilst being scalable and adaptable for
other uses, such as a community hub, health clinic, market, entertainment center or
housing. The building is a triangular A-frame structure on a 100 m² floating platform.
The shape provides stability and balance even though the building has three floor
levels. The building can be moved to desired location and anchored for more
permanent use. The capacity is 100 people. Electricity is provided by solar panels and
composting toilets are incorporated in the structure.

Mae Sot school, Thailand/Myanmar :The design is the winning entry of a competition
for a mobile, modular school for displaced community of Burmese refugees in Thai -
Burmese border areas. The school is designed for easy transportability, assembly and
disassembly.

The building frame is steel with bolt connections, whereas the wall panels, floor and
sun blinds are made of bamboo, utilising various traditional techniques. The roof is
made of fabric, which creates less rainfall noise than metal sheets and is more easily
manageable. The structure allows for easy relocation of the building.
6-NEED FOR MOBILE SCHOOLS

One of the distinguishing features of scheduled tribes is that the majority of them live
in scattered habitations located in interior, remote and inaccessible hilly and forest
areas of the country. School accessibility has been areas of concern fo r the
development and proliferation of the education system in any developing nation. India
is no exception to the same. Since the time India gained independence efforts have
been made to provide inclusiveness in the dissemination of educational facilities
across the nation. However, geographical characteristics of the place and the lack of
development of basic infrastructural facilities have often hindered the learner from
coming to the learning centre (school).
Training on Material Use
 Orientation on local tribal dialects and use of local material for TLM;
 Tribal primers can be supported by picture dictionary, teacher’s handbook,
conversational chart and self learning materials for teachers
 Training in the use of interactive, child-centric and gender- sensitive
methods of teaching in multi-grade classrooms

Changes in Perception of Teachers about Tribal Children

 Sensitization to cultural, cognitive and behavioral strengths of tribal children
 Emphasis on attitudinal training of teachers
 Increase motivation levels of teachers can generate interest among tribal
children towards education

Participatory Method of Teaching

 Encourage students to ask questions, learn through projects/ tours, involve
students to complete activities prescribed in the syllabus.
 Adopt a process of continuous evaluation
 Emphasize holistic education developing social, moral and spiritual values

 Assure Community Participation: Local community can participate and/or ca n be

involved in different activities, e.g. planning exercise; construction of school
building; documentation of local folklore, history, traditional medicine etc.;
interaction between and amongst the participants, through motivation.

 Instill Sense of Accountability and Ownership among Children and Parents: Local
community should contribute in terms of cash, kind and labour, for the promotion
of education of their children; and own the entire responsibilities of their school,
including repair of school building, management of mid-day meal programme,
preparation of TLMs, promotion of enrolment, school supervision and monitoring.
7-TRANSPORTABLE ELEMENTS

Screwpile foundation:
A ground screw or screwpile is usually made of galvanised steel. It is used as a
foundation element for various types of structures. Ground screws are manufactured in
various sizes and types, suitable for different types of soil and sizes of intended
structures. Ground screw foundation is simple to install and no or little excavation is
usually required, and upon removal, it leaves no trace but a hole in the ground. Certain
types of screwpiles can be driven to ground by manual force or a portable electric or
petrol-powered driver.

Prefabricated frame element:

Frames are industrially prefabricated out of laminated bamboo lumber. The sub-
elements are 50 x 300 mm planks laminated from bamboo laths, to which perforations
and joint cuts are made. Joints are glued and reinforced with steel braces to form rigid
corners with permanent connections.
Frames are joined by fastening them tightly together, through the arrays of
perforations in the corners. Binding can be done with various optional materials;
heavy-duty plastic or metal cable ties, nylon rope or velcro straps, or even traditional
coconut fibre rope. Amount of required binding material can be adjusted depending on
how critical the connection is. Tied connections are a traditional way of joining
bamboo and other light materials, and they are easy to put together and dismantle
again. Additional rigidity of the frame is achieved by bracing and wire rope anchoring
the modular frame system.

A square space enclosed between two frames constitutes a basic modular unit, with an
area of approximately 5,5 m². The frames can be attached on top of or next to each
other in parallel or stacked upon each other. The upper level is created by assembling
upper frames perpendicular on top of the lower ones, making the vertical parts
aligned. Spacing between two parallel frames at the lower level should correspond the
frame width. This is the principle of the two-level modular system.
Attachment poles:
Prefabricated bamboo poles with reinforced attachment holes at even distances of
1200 mm, are used for the base of the roof support system, attachment of the screens
and curtains, and as bracing elements of the frame (along with smaller steel braces).

Climatic functionality:
The roof provides effective shade during daytime, when the structure is occupied and
the solar radiation is most intense. Thermal conductivity of cotton fabric is less than
0,05 W/(mK) that of low-carbon steel being over 30 W/(mK)
(Engineeringtoolbox.com, 2015); Opposed to steel roofing, the fabric roof would have
substantially smaller heat transmission through the roof, contributing to a better
thermal comfort. Shade is also important for the protection of bamboo structures,
which are vulnerable to degradation when exposed to ultraviolet radiation. The roof is
equipped with solar cells, to provide electric power for necessary appliances. High -
pitched roof with a ‘breathing’ scale-like structure and ventilation openings at the
ridge lets warm air out, from the top, creating a cooling draft inside.
Weather proofed canvas roof:
The roof consists of a diamond-shaped (rhombic) fabric elements. They can be
assembled to cover a rectilinear system composed of the modular frames, by attaching
them to support structures and to each other. The lower corners are anchored to the
ground with steel cable.

The fabric material is truck-tarpaulin type heavyweight cotton canvas, treated against
rain and other degrading conditions. Made of 14 oz heavy canvas (density approx. 475
g/m²) one sheet would weigh approximately 2,5 to 3,0 kilograms. When correctly
assembled, the pieces overlap each other like scales, preventing rainwater from
entering inside the structure. Translucent sheets of appropriate material (e.g.
fiberglass reinforced acrylic) are used for letting in natural light where desired.

To prevent sagging of the fabric, which may lead to accumulation of water and
eventual leakage, internal bamboo rods are used to hold the sheets in shape. The roof
is anchored to the surrounding ground with steel wire rope, which is why all sheets
must be reinforced with steel cable on all edges to endure the tension.

Electric power is basically needed for lighting and water purification systems, and for
possible electronic media appliances. Flexible or semi-flexible photovoltaic cells
laminated into a thin plastic film provide a lightweight solution for the provision of
electricity. Required number of solar films are mounted on roof sheets.
Wall panels and curtains:
Woven screens and folding curtains are installed onto frames. The screens function as
both outer and interior wall elements. Curtains can be used, where adjustable opening
is appropriate for added daylight or ventilation. A folding curtain is operated
vertically with a simple and reliable mechanism.

Floors:
Floor levels are composed of ‘mats’ of bamboo placed upon each other in
perpendicular orientation; the mats can be rolled up for transport.

Primary layer: Ø 60 mm canes, tied or attached to fabric strips with 350 mm spacing.

Secondary layer: Thick bamboo strips or Ø 40 mm canes, with spacing 150 mm, tied
or attached to fabric strips.

The primary and secondary layers are fastened to the frame as well as to each other,
thus forming a rigid grid with sufficient load bearing capacity for a floor. Bamboo
plank tiles are used as the actual flooring layer.

Modular furniture:
The furniture is a modular system within a larger one. A block made of laminated
bamboo board can be used as a part of a shelf, a chair with two optional seat heights
(28 and 56 cm), or other creative and playful constructions. The depth of a block fits
inside that of a frame element and can be compactly stacked for transport. When
assembled, the blocks are joined through the holes with wooden pins.
Assembly:
A required amount of construction elements arrive at or near the site by truck
transport. Screwpile foundations and possible extension shafts are installed
according to a pre-planned grid. Bamboo stilts are mounted on screwpiles with steel
fitting.

The system allows somewhat flexible configurations of spaces and divisions.

However, two parallel rows of modules would be the optimal shape. The volume can
consist of one or two levels and it can be extended lengthwise by steps of two
modules.
Bamboo plank laminated beams are assembled and mounted on the stilts, and the
system is adjusted to level.

Frame system is assembled, tied together and secured with metal and bamboo braces.

Floor supports, flooring, stairs and latrine equipments are set up.
Support systems are pre-assembled from poles and roof support structures are placed
on the top.

Bamboo screens and folding curtains are mounted to the frames and pole structures, to
form outer and partition walls according to a desired configuration.
Fabric roof is assembled and anchored to surrounding ground with steel wire ropes.

8-SUMMARY

The mobile school will help with two projects.

1. To bring teachers and educational resources to children living in isolated
communities. These villages have no permanent school building and the majority
have never attended school. This project aims to create school going habits in yo ung
people from these communities.
2. Equip a group of young boys living in a destitute boy's home with skills,
knowledge & time to find decent employment, once they are 18.
CONCLUSION
Studying the context and proposing an architectural approach for extending the
availability of education among tribal minorities, by investigating technical
possibilities to establish temporary schools in the vicinity of remote tribal
settlements, using their local construction techniques and locally available
materials thus minimising the distances between schools and settlements.
Literal skills enable communication and a way to exchange cultural knowledge with
surrounding ‘mainstream’ society.
9- REFERENCES
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Forest Survey of India,. (2013). India state of forest. Report 2013. Dehradun: Govt.
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Jha, A. (2009). Traditional knowledge system in India. New Delhi: Atlantic
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Ministry of Tribal Affairs (n.d.). Statistical profile of scheduled tribes in India 2013.
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Minke, G. (2012). Building with bamboo. Basel: Birkhäuser.
National Mission on Bamboo Applications (NMBA) (2011). The bamboo book. New
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Paalupiste Oy (n.d.). [Commercial brochure] Screw pile foundation – solid steel.
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Development, Govt. of India.
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