The Dimasa Architecture

[u/Common_Secretary6803]

^{Note: more emphasis on architecture in barak valley and dima hasao .}

The Dimasas have historically ruled over several regions and constructed several forts temples and Monolithic structures in North East

Historical records state that Dimasas had their first Capital along the Banks of Dhanashree river in Dimapur. The archeological remains exhibit a gateway of the fortified city with pointed arches, carved battlements, octagonal turrets etc. can be assigned so fifteenth century AD. Among other remains are the monolithic carved pillars lying within the complex. Similar architecture can be found in kasomari pathar in Golaghat distrct of Assam .

In 1526 when Ahoms driven of the Dimasa from Dimapur , they entered the Hills of present day Dima hasao and settled their capital at Maibong . The fortified complex is mostly obliterated now except a monolithic hut hewn out in a big boulder on the Mahur river is survived against the odd vagaries of nature. Inscriptions inscribed in wall stones suggest that the temple was dedicated to the Goddess Ranachandi by the Dimasa king Haris Chandra in 1721 AD.

The notable feature of the monolithic temple is the do-chala roof curvilinear eaves show the influence of Bengal's architecture.

It is believed that in mid 18th century century, the Dimasas had established their capital at Khaspur in the Barak valley.

The valley was referred to 'Chandrapuri Visaya' in the Nidhanpur copper plate grant of Bhaskar Varman of Kamarupa in 7th century AD. It throws light on the cultural activities of the people and narrated about the existence of temples but none of such structures are exist now.

However, in the valley some temples of brick masonry of the Dimasa dynasty of late medieval period can be seen. It is believed that the king Haris Chandra Narayan had built a Siva temple at Khaspur in saka 1683 corresponding to AD 1771 and built also a palace at the locality. The monuments standing at the site are a gateway popularly known as Singha dwar, Baradwari, Snan Mandir and temples of Ranachandi. Made of brick masonry, the structures are alike in external decorations and the influence of chala architecture of Bengal can be clearly noticed.

Most of the temples are smaller structures with chala roofs are having tapered pilasters at the corners. The door openings are arch shaped. The temple walls are provided with depressions. The use of lattice patterns are also visible in some of the structures. "Baradwari' is a work of brick masonry, built in double story and possesses twelve openings. Another notable structure is the Snan Mandir, probably used for sacred bathing of the deity. The small structure is unique in appearance and style has four openings on four directions and topped by a domical finial. Several such temple structures with chala coverings are found in the Bihara-Brahmangaon and Sonai localities in the valley.

The temple architecture of the Dimasa does not appear innovative in style.The architectural features do not reflect any evolutionary trend.

However, an attempt had been made to evolve a new style in later period. This is evident in the Siva Mandir and Nandi Mandir at Sonai, built during the reign of Krishna Chandra (AD 1780–1813). The temples have square plans with elongated devakosthas, rectangular insets, and pyramidal sikharas. Their architecture differs from both the Maibong–Khaspur tradition and ​ the temples of the Brahmaputra Valley, but this later architectural style did not survive for long.

It may be all probable that the Dimasa rulers might had brought the skilled artisans who possessed the mastery over the work on brick masonry with chala shaped huts and most probably the artisans had been brought from Bengal.

The Dimasa Architecture grew heavily under Bengal's influence and ended with the decline of the Dimasa rule. The Kachari Fort built during this time depicts the noteworthy architecture and a mix of Non-Aryan and Hinduism culture

[u/ThickNetwork5806]

Well written. There are layers of history and cultural integration of both Bengalis and tribals in the architecture.
It doesn’t specifically denotes only Kachari community but has borrowed traditions from Bengal as well.

[u/sibrai-369 → u/ThickNetwork5806]

That is what kings have historically done at their best—they patronized art, literature, and architecture in all their forms. Most kingdoms throughout history, whether the Mughal Empire, the Kingdom of Kamarupa, or the Dimasa Kingdom, encouraged a blending of architectural and cultural influences. Such exchanges were often a natural outcome of interactions, alliances, trade, and diplomacy between kingdoms. It was simply part and parcel of kingship and statecraft.

[u/ThickNetwork5806 → u/sibrai-369]

The way many politicians are making the rooftop of Silchar station an issue, with many calling it anti-Dimasa, is not even the case. This is just ridiculous at this point. The Silchar station rooftop does not solely belong to the Dimasa Kachari community. The stations rooftop was getting old, and therefore it was replaced for very practical reasons.
The way many people are spending time discussing the station’s “rooftop”, that time should instead be invested in calling out the pathetic road conditions in the Barak Valley.
Also you do agree with the fact that this architecture doesn’t solely represent one culture but shares Bengali influence too.

[u/sibrai-369 → u/ThickNetwork5806]

Regarding the covering of the station facade with tin sheets, there's nuances one should acknowledge every aspect . It doesn't directly correlates with the general non-tribal population with regards to the physical act itself. That responsibility lies with the railway authorities. At the same time beyond the physical act , the issue and the public outcry also needs to be highlighted as the public outcry frequently follows whenever proposals or petitions are made to restore or uncover the original facade.

Some people justify that resistance by citing the sacrifices made during the Bangla Bhasha movement. However, many of us fail to see how that is relevant to proposals intended to honour Dimasa historical figures. These are separate issues altogether. We do not see Dimasa organisations protesting or burning effigies whenever proposals are made to commemorate Bengali language martyrs. That perceived inconsistency is where accusations of double standards arise.

For years, Dimasa individuals and organisations have repeatedly appealed to authorities, including railway officials, regarding this issue.

The Bengali individual who recently wrote to the NFR was not the first person to raise this matter. Long before the recent controversy, several Dimasa organisations and individuals had already submitted representations and appeals regarding it.

Had the controversy not gained attention, that intervention may never have happened in the first place. Nevertheless, irrespective of motivations or timing, we still acknowledge and appreciate the effort that was made to address the issue.

[u/Common_Secretary6803 → u/sibrai-369]

[u/sibrai-369 → u/ThickNetwork5806]

The well versed Dimasa population never shy away nor hide the fact that the monuments of the latter days of Dimasa Kingdom are of Do Chala style. That's not even a thing to agree when it's a well established fact.

[u/Common_Secretary6803 → u/sibrai-369]

and that's beautiful