Search published articles
Showing 13 results for Cultural
Heydar Jahanbakhsh, Ali Delzendeh,
Volume 4, Issue 4 (3-2017)
Volume 4, Issue 4 (3-2017)
Abstract
Cultural disconnection and non – local Factors injection to the stracture of Islamic – Iranian cities in the recent decades refer to the absence of open progress, development pattern and a determined route. After the Islamic revolution in Iran, returning to the Islamic basics, caring about human dignity and relying on Iranian innovation and thought have attracted attention once again. The necessity of forming Islamic cultural and civilized works, is the presence of a perfect Islamic thought in all elements of framework, architecture, urbanism and structures which organized an urban society; in a way that the differences of its framework and its used meaning be clear and touchable either in communication symbol or in literal symbol with the other civilizations. It also illustrates a perfect living different from religious nature in the city. Prerequisite of this issue is, crating a coherent Islamic culture so gradually the effects of this culture will be appeared in exterior and surface relations.
The determination of the plan of Iranian – Islamic development pattern by the supreme leader has made the religious life and the design of a unique Islamic culture tobe the agenda of the experts in various fields including city planning. in this end,the most important case is how to practice a Islamic culture management proportionate with that field as well as determining a practical model to practice the programs and the general policies of the dominant value stracture, in a way that to be able to provide a th eoretical as weii as operational pattern of the Iranian-Islamic city proportionate with the cultural engineering of the goals of the Islamic Revolution.This research is both fundamental(development of knowledge and basics) and practical(development of procedures and solutions). In this research,using a theoretical and operational technique along with a qualitative, descriptive and anaiytical approach and by a logical wyplanation based on the Qoran and the Innocent Imams Sayings as well as mental logic, an operational and contextual model of the practical basics of Islamic city is provided which a practical cultural approach explaning cultural connection and cultural engineering pattern dominant of Islamic citys structure and also the suggested pattern of Islamic city considering the cultural and value structure is being explancd. According to the explanations, the cultural-residential technique has been provided as the operational model of Islamic – cuitural approach relying on two basics of cultural engineering and cultural connection. This model is a cross – section of the practical basics of Islamic city in the level of cultural approaches whth a systemic identification which leads the two internal (approach basics)and external (approach structure) poles of the cultural layes of Islamic city to the formation of Islamic city through providing apractical and contextual solution.Finally, the operational modeling has been done based on the theoretical basics and the explanations provided by nthe centeral structure of the modern Islamic city with a the culyural – residential approach(cultural network structure) of the Islamic city.
Now the presenting model for creating a coherent religious culture is applying a cultural engineering structure and guideline with cultural connecting in different fields such as Islamic urbanism. In each field the style and method of creating cultural managing system should be appropriated with the specific language system of that field or model. In this study executive model of Islamic cultural system is determined with two basic roles; the cultural engineering and the cultural connecting in Islamic city.
In this study executive method of Islamic city’s cultural action and works are the designing process or meaningful and contextual solutions and works in designing. Meaningful and contextual solutions are the basis and infrastructure for the next used solutions. The appropriate meaningful solutions with the issue of Islamic city element with its systematic nature will define the identificational and basic aspects ( political, social, cultural and economical) in the layers of cultural solutions and finally with offering useful and useable solution and works in Islamic culture will define the framed system of Islamic city.
Mr Aref Azizpour Shoubi, Dr Parisa Hashempour, Dr Ahad Nezhad Ebrahimi,
Volume 9, Issue 2 (7-2021)
Volume 9, Issue 2 (7-2021)
Abstract
The Saqa-Nefar are specific architecture of Mazandaran province, and the origin of their formation are date to ritual traditions of pre-Islamic periods. Currently, those are known as architecture of Ashura that are in order to protect the sanctity of water and attributed to Aboulfazl (AS). Their architecture is combination of architecture combination with semantic components in format of motifs and formation, local and structural symbols which had undergone transformation of structural and formation according to cultural context during various historical periods. The current research is seeking to answer for this question: what cultural backgrounds were due to choose Nefar for keep up Ashura event and what signs remain in those from pre-Islamic ritual architecture? This research is fundamental and theoretical research that had been done through descriptive and analytical method. Data collection is based on library source and field surveys. In regard to the research goal that it is finds Causes of evolution Nefar to Saqa-Nefar according to cultural context. The results of this research show: the cherishing of water origin from ancient ritual of Iran that it be conformed to Islamic attitudes during Islamic period. The name of the nep, existence wells, holly trees and historical geography of this region expresses signs of goddess of water (Anahita). There were two kinds of Nefar during pre-Islamic period: one type belongs goddess of water that was beside water source to worship, another type was used beside the farms to care water. Thus, from beginning, Nefar had two duties (protection and worship). For this reason, they had transferred Nefar as Saqa-Nefar during Islamic period. In perspective of physical and decoration structure are continuation of ancient temple that aligned with Shieh symbols.
Mahnaz Peyrovi, Mohammad Bagher Kabirsaber, Mohammad Reza Pakdelfard, Adel Ferdousi,
Volume 9, Issue 2 (7-2021)
Volume 9, Issue 2 (7-2021)
Abstract
During the last few decades the western societies has accomplished successful projects by creative utilization of architectural technology in architectural conservation such as the Columbia Museum of Art, New Acropolis Museum, and dozens of other projects. This is while in Iran we have not been able to benefit from architectural technology in architectural conservation measures in a creative way yet. It is obvious that architectural technology in Iran has not been progressed step by step with western societies, and there is a ponderable gap in this field between Iran and the mentioned societies; but, the research problem is that we cannot even benefit from what we have from technological developments in architecture field in architectural conservation measures. This issue is important because nowadays the architectural conservation measures in Iran do not meet the current expectations from architectural heritage, and in this respect and considering the richness of this heritage in the country, we have lost and are losing many material and spiritual opportunities that we could have achieved from this potential. Accordingly, the purpose of the present research is to investigate the cause and root for Iran's backwardness in this field, and the question that is proposed based on this purpose is that "Why do the western countries have a more successful performance in comparison to Iran in utilizing architectural technology common in architectural conservation?" If the focus is on a wider timeframe, it is found that since the Renaissance period that is from the emergence period of modern technology and thought backgrounds in western societies, the relationship of the specialized fields with each other and with the society began to break down and consequently some challenges in the field of architecture and architectural conservation were also created for these societies. Accordingly, in the present research, firstly, the evolutions history of each of the architectural technology fields – including engineering and architecture form – and architectural conservation and evolution of the relationship of these two fields in western countries and Iran were investigated, and secondly, the type of the relationship of the specialties with the society and with each other have been focused in investigating these evolutions. The present research has a qualitative approach that has used comparative analysis research method in terms of studying the relationship between the two fields of architectural technology and architectural conservation in two different societies, and historical research method in terms of studying the relationship between these two fields in different historical sections. So, in order to answer this question, the relationship between the two fields of architectural technology and architectural conservation during the periods of tradition, passing from tradition to industry after passing from tradition to industry and the present time have been studied comparatively with a qualitative approach, historical research method, and comparative analysis from the subsets of this approach. The studies indicated that in the western societies from the early fourteenth century to the mid-nineteenth century subsequent to the evolution of architectural technology from traditional nature to industrial one as well as the evolution of architectural conservation from traditional to scientific, an undesirable relationship was gradually formed based on the compliance of scientific conservation only from the architectural aspect, and subsequently, from the technology engineering aspect. As an undeveloped product of the transition period from tradition to industry in the mentioned societies, this undesirable relationship eventually became a desirable one through the evolution of industrial architectural technology and scientific conservation by paying attention to the user and approaching the culture-oriented paradigm. This is while in Iran since the beginning of the present century and following the offhand introduction of industrial architectural technology and scientific conservation, as the transition period’s product in the West, the relationship between these two fields faced problems beyond the post-transition period in the West and resulted in breaking down of the relationship between industrial architectural technology and scientific conservation. Even after paying attention to the user and culture, no relationship was established between these two fields in the country. This problem originated from a scientific gap of several centuries between Iran and the western societies in this field and failure to fill this gap by ignoring the culture-oriented paradigm in both fields of architectural conservation and architectural technology. Failure to approach this paradigm in architectural conservation has led to the control of archeological mentality over the country’s scientific conservation and continuation of its problematic relationship with architectural technology–whether from engineering or architectural aspect – and society until now. In the field of architectural technology, failure to adopt the culture-oriented paradigm also resulted in the lack of balance and coordination between engineering and architectural aspects and between them and society. Therefore, unlike western societies, a desirable triple relationship has not yet been established among engineering, architecture and architectural conservation and between this triple and the society which, in turn, has resulted in backwardness of the country in utilizing architectural technology in architectural conservation.
Mis Sohila Rezaiee Adaryani, Dr Nooreeddin Azimi,
Volume 10, Issue 3 (3-2022)
Volume 10, Issue 3 (3-2022)
Abstract
The Shrine of Abdolazim located in Ancient historical city of Ray is a complex including holy shrines of Immamzadeh Taher, Immamzadeh Hamzeh and Abdolazim Hassni. Immamzadeh Taher’s shrine is placed at the north side of the complex and at the east side of Abdolazim Hassni’s shrine and the museum of the complex also is at the south east of Mosalla (praying room for muslims) which is ornamented with decorative arrays. The complex is one of the most valuable treasures of architectural works and related arts. Its construction dates back to the second half of third Hijri century and it has been developed and evolved up to the present century. The complex has been greatly decorated with some artistic works. Some of the most significant of which are inscriptions by "Mohammd Ebrahim Tehrani known for Mirza Amo" who has been one of the outstanding and well-experienced inscription creators of Qajar era in Iran. The inscriptions were executed by applying Nastaliq script, and are considered important documents in the study of the development of Nastaliq scripts. They were written and made intwo calligraphic and architectural methods, respectively, on papers and on seven-color tiles.
Nastaliq as a favorite script has appeared in architectural designs attributed to Qajar era along with Thulth script. Thus recognition and awareness of prevalent Nastaliq inscriptions and their transformations are considered crucial needs for calligraphy and architecture communities, but the subject has been neglected by most researchers. Evaluation of calligraphic transformation through paper inscriptions which are directly written by calligraphers is an excellent and professional case study. Furthermore, since the quality of scripts undergo some changes or defects when transferring to tiles, stones or other things, analysis and comparison of paper inscriptions and seven-color tile inscriptions should be paid close attention to. Actually, it is a new look at epigraphy on seven-color tiles in which not only the calligrapher but the tileralso is involved.It can not be denied that production of calligraphic works specially Nastaliq script, is influenced by understanding transformations of scripts and manuscripts in form and structure over time; hence epigraphy and its transformation especially in holy places and the conformity of Nastaliq script with characteristics and requirements of epigraphy as well, have been overlooked by researchers. The purpose of this survey is to distinguish the differences between two methods of epigraphy, on papers and on tiles, and to realize transformations of Nastaliq letters and words when they were transferred from paper sheets to tiles. Library-based and field study resources as well as observational descriptive and analytical methods have been implemented to conduct the study. Some questions should necessarily be answered to obtain the aim of this study. Firstly, what are the differences between Mohammd Ebrahim Tehrani’s paper inscriptions kept in the museum of Abdolazim Hassani’s holy shrine and his seven-color tile inscriptions located in the veranda of Imamzadeh Taher’s holly shrine in terms of writing form of Nastaliq and its composition (tarkib)? Secondly, which attributes should be taken into consideration to classify these inscriptions? The result of evaluation in both types of epigraphy indicated some stylistic features and visual standards for the works available from second period of the Qajar era, namely, writing big sizes of words and letters plus relative structural coherence in Nastaliq writings. It was revealed that slight variations exist between the two types of epigraphy. In the tile inscriptions, for instance, letters and words were written smaller in size and they were also executed bolder in comparison to the paper inscriptions. Thestretched letters (kashidas)are noticed to be elongated shorter in this type of epigraphy, though. Individual letters Additionally, the angel between calligraphy ."ه" are not attached tothe letter of ha "و،ر" such as ra and vav pen and the paper while writing dots (noghte) varies between 36 and 50 degrees. Furthermore, fewer ‘seating’ lines (korsi) and the same type of gemination, the doubling of a consonantal sound, were conceived in composition (tarkib) of the tile inscriptions. It was observed that words and letters underwent minor changes when they were transferred from the papers to the tiles, due to direct supervision of the calligrapher and his expertise in writing on variety of surfaces in addition to theskillful tiler who neatly created the tile inscriptions. Tehrani also has signed his paper inscriptions (1291 Hijri), available in Abdolazim Hassani’s Shrine, as "Mohammd Ebrahim Tehrani" which is the calligrapher's full name. He has utilized black ink on the pale gold background papers to make the inscriptions. Another notable feature is that two types of curved and angular frames are perceived in his paper inscriptions. His tile inscriptions (1301 Hijri), however, have been signed as "Mohammd Ebrahim, Mashhor Be Mirza Amo" which includes calligrapher’s first and nick names. White ink, navy blue backgrounds and curved shape frames were noted as the characteristics of the tile inscriptions by Tehrani.
Dr. Omid Rahaei, Miss Aye Rezaeizadeh,
Volume 10, Issue 4 (12-2022)
Volume 10, Issue 4 (12-2022)
Abstract
Abstract
Traditional geometric patterns in architecture and decoration are rooted in the cultural identity of each region and in cities such as Dezful, they display its special cultural and identity characteristics. In Dezful, the geometric patterns of the bricks, known as the khavoon chini are one of the hallmarks of the citychr('39')s cultural identity. Due to the hot climate of Dezful, the architects used hollow walls with the mentioned patterns to shade with climatic purposes. The traditional styles created in each region are the result of the experience of people who tried to create the best performance for the buildings of the region by using local elements and materials. As in Dezful, by using bricks and geometric patterns, in addition to creating special decorative elements of the region (khavoon chini), they have been thinking of creating shade in the high temperature of the city. The important point is that the thermal behavior of these patterns has not been compared and how in contemporary architecture these patterns can improve the thermal performance of walls is unknown. This study tries to revive the cultural identity of the region by using traditional geometric patterns such as khavoon chini, to provide a solution to improve the thermal behavior of hollow shaded walls and by examining the thermal behavior of these designs, to suggest an optimal model that revives the cultural identity of the city. , Have a good performance in terms of climate. The research method of this research is a combined method that in addition to historical interpretive studies, includes experimental and simulation methods. First, with the help of library and field studies, geometric patterns and native patterns were studied and classified, and then the thermal behavior of these patterns on the outer wall of the double-walled wall was analyzed by simulation. In this research, simulations were performed with Energy Plus software. The results showed that the use of traditional patterns in order to revive cultural identity in the form of geometric facades, has a very good climatic performance and reduce the indoor temperature by several degrees in the warmer months of the year. The type of geometric pattern used in the outer wall, the climatic function of the walls is different and each role requires a specific function. Accordingly, cross patterns have performed better.
Research Method:
The research method of this research was combined and did not involve experimental research, simulation and case study strategies. Based on this, first the authorized, analytical and field library studies were performed and simulated by software energy. Geometric patterns as an independent variable, and thermal behavior of a double-walled wall as a dependent variable were studied in this study. In order to analyze the data as well as intervention in architecture, the simulation method was used (according to the literature). The simulations were performed by CTF calculation method and Energy Plus software version 8.2. Performance of Energy Plus software based on technical specifications including physical, introduction of its mechanical and electrical system using annual water data of the hour (target city), temperature information as well as cooling and heating load required for simulation and analysis and Also, with a limited definition in order to buy a limited title, do comfort in the desired calculations (Abolhassani et al., 2015: 107-118). For internal surface convective heat transfer calculations, the software TARP method is used, which is based on an algorithm developed by Walton (Walton, 1983). The DOE-2 method has also been used for calculations related to external surface convective heat transfer (Lawrence Berkeley Laboratory, 1994). Also, the validity and reliability of this software in the article (comparison of the thermal behavior of the walls of the southern thrombus with different geometric composition in the corridor spaces of Ahvaz) has already been proven (Rahaei, Rezaeizadeh, 1399: 2521-2531).
Conclusion:
As shown in three diagrams 7, 8 and 9, the three models proposed in this study (Figures 1 to 3) can well control the thermal behavior of external walls and their conversion into double-walled walls will have very positive effects. These three proposed models have been very close to each other, but considering that the cross model has performed better than the other models by one degree in the hottest month of the year, so this model can be selected as the superior model. As a result, it will prove that, contrary to popular belief, motion patterns are much more influential in the thermal behavior of khavoon chini models than the degree of knot and complexity in each model. Therefore, according to the simulations that were performed and according to the results obtained from the proposed model and the real patterns in the old texture, for Dezful climate, which usually makes the building to the southwest, the cross pattern is proposed, which will provide better performance. This method as a passive method has many effects on climate performance in both hot and cold seasons and is recommended to revive the cultural identity of Dezful and improve climatic performance as well as improve the thermal behavior of the walls of khavoon chini patterns as Use a passive method.
Traditional geometric patterns in architecture and decoration are rooted in the cultural identity of each region and in cities such as Dezful, they display its special cultural and identity characteristics. In Dezful, the geometric patterns of the bricks, known as the khavoon chini are one of the hallmarks of the citychr('39')s cultural identity. Due to the hot climate of Dezful, the architects used hollow walls with the mentioned patterns to shade with climatic purposes. The traditional styles created in each region are the result of the experience of people who tried to create the best performance for the buildings of the region by using local elements and materials. As in Dezful, by using bricks and geometric patterns, in addition to creating special decorative elements of the region (khavoon chini), they have been thinking of creating shade in the high temperature of the city. The important point is that the thermal behavior of these patterns has not been compared and how in contemporary architecture these patterns can improve the thermal performance of walls is unknown. This study tries to revive the cultural identity of the region by using traditional geometric patterns such as khavoon chini, to provide a solution to improve the thermal behavior of hollow shaded walls and by examining the thermal behavior of these designs, to suggest an optimal model that revives the cultural identity of the city. , Have a good performance in terms of climate. The research method of this research is a combined method that in addition to historical interpretive studies, includes experimental and simulation methods. First, with the help of library and field studies, geometric patterns and native patterns were studied and classified, and then the thermal behavior of these patterns on the outer wall of the double-walled wall was analyzed by simulation. In this research, simulations were performed with Energy Plus software. The results showed that the use of traditional patterns in order to revive cultural identity in the form of geometric facades, has a very good climatic performance and reduce the indoor temperature by several degrees in the warmer months of the year. The type of geometric pattern used in the outer wall, the climatic function of the walls is different and each role requires a specific function. Accordingly, cross patterns have performed better.
Research Method:
The research method of this research was combined and did not involve experimental research, simulation and case study strategies. Based on this, first the authorized, analytical and field library studies were performed and simulated by software energy. Geometric patterns as an independent variable, and thermal behavior of a double-walled wall as a dependent variable were studied in this study. In order to analyze the data as well as intervention in architecture, the simulation method was used (according to the literature). The simulations were performed by CTF calculation method and Energy Plus software version 8.2. Performance of Energy Plus software based on technical specifications including physical, introduction of its mechanical and electrical system using annual water data of the hour (target city), temperature information as well as cooling and heating load required for simulation and analysis and Also, with a limited definition in order to buy a limited title, do comfort in the desired calculations (Abolhassani et al., 2015: 107-118). For internal surface convective heat transfer calculations, the software TARP method is used, which is based on an algorithm developed by Walton (Walton, 1983). The DOE-2 method has also been used for calculations related to external surface convective heat transfer (Lawrence Berkeley Laboratory, 1994). Also, the validity and reliability of this software in the article (comparison of the thermal behavior of the walls of the southern thrombus with different geometric composition in the corridor spaces of Ahvaz) has already been proven (Rahaei, Rezaeizadeh, 1399: 2521-2531).
Conclusion:
As shown in three diagrams 7, 8 and 9, the three models proposed in this study (Figures 1 to 3) can well control the thermal behavior of external walls and their conversion into double-walled walls will have very positive effects. These three proposed models have been very close to each other, but considering that the cross model has performed better than the other models by one degree in the hottest month of the year, so this model can be selected as the superior model. As a result, it will prove that, contrary to popular belief, motion patterns are much more influential in the thermal behavior of khavoon chini models than the degree of knot and complexity in each model. Therefore, according to the simulations that were performed and according to the results obtained from the proposed model and the real patterns in the old texture, for Dezful climate, which usually makes the building to the southwest, the cross pattern is proposed, which will provide better performance. This method as a passive method has many effects on climate performance in both hot and cold seasons and is recommended to revive the cultural identity of Dezful and improve climatic performance as well as improve the thermal behavior of the walls of khavoon chini patterns as Use a passive method.
Dr. Mohammad Taghi Pirbabaei, Dr. Leila Medghalchi, Mr. Ahmad Mirahmadi,
Volume 11, Issue 3 (9-2023)
Volume 11, Issue 3 (9-2023)
Abstract
Geometry is one of the important characteristics of architectural space, human is connected with architectural space and affects its creation. The field of architecture expresses a cultural category in which geometry is the tool for shaping space. The formation of architectural space is influenced by culture. The geometry of space is in a cultural framework and in the interaction between different dimensions and levels of space.
The method of this research is descriptive-analytical. The general strategy of the research is retroduction and the purpose of the research is the cultural explanation of the geometry of space in architecture. This strategy is dedicated to the process of building hypothetical models that reveal real structures and mechanisms and is characteristic of the realism approach.
With the approach of critical realism, in which it is possible to explain the phenomena in a general format and they can be investigated in a layered and comprehensive manner, the geometry of space based on culture is explained in architecture. In this approach, the reality of the phenomena can be examined in three levels: Empirical, Actual and Real. The real layer is at the last layer and is the causes and mechanisms of production of visible and invisible events that imply cultural affairs. Cultural geometry is not an absolutely real phenomenon or a completely represented relative one. In the analysis of the geometry of the space according to critical realism, three levels of geometry in the architectural space were identified: first; Formal-Physical that can be observed and measured based on logical and mathematical principles and rules, second; Perceptual-Behavioral that actually exists in the architectural space and causes environmental capabilities, but is not necessarily visible in an outward and explicit way, third; Constructional-Conceptual that deals with the mechanisms of the formation of architectural space by relying on anthropological, sociological issues and a more comprehensive expression of cultural issues. These levels have different characteristics and although they can be examined independently, they are connected and influence each other in the architectural space.
Human creates architectural spaces based on social needs and necessities. In the creation of architectural space, geometry is validated and built, and as a result, geometry changes from a mental position to an objective position by receiving certain mechanisms and mechanisms, and the cultural geometry of the space is formed. At the constructional-conceptual level, space includes spatial meaning, spatial interpretation and perception, and under the influence of effective layers at this level, which are made of cultural factors, environmental factors, and economic factors, it creates events and capabilities in the architectural space, which in Communication with humans can be analyzed at the perceptual-behavioral level. The architectural space is produced on a formal-physical level and can be observed and examined using the senses and experience. The cultural geometry of space, due to its creditable and constructed nature, is updated with changes and developments in temporal- local conditions and the creation of new needs, which can be achieved by identifying concepts and receiving them, to reach newer and more original layers of reality. This complex and continuous system is changing and multiplying in all aspects of human life. With human actions in the architectural space, new needs and developments arise in which cultural and social relations are produced and reproduced, and finally, the cultural geometry of the space is associated with change and updating.
The method of this research is descriptive-analytical. The general strategy of the research is retroduction and the purpose of the research is the cultural explanation of the geometry of space in architecture. This strategy is dedicated to the process of building hypothetical models that reveal real structures and mechanisms and is characteristic of the realism approach.
With the approach of critical realism, in which it is possible to explain the phenomena in a general format and they can be investigated in a layered and comprehensive manner, the geometry of space based on culture is explained in architecture. In this approach, the reality of the phenomena can be examined in three levels: Empirical, Actual and Real. The real layer is at the last layer and is the causes and mechanisms of production of visible and invisible events that imply cultural affairs. Cultural geometry is not an absolutely real phenomenon or a completely represented relative one. In the analysis of the geometry of the space according to critical realism, three levels of geometry in the architectural space were identified: first; Formal-Physical that can be observed and measured based on logical and mathematical principles and rules, second; Perceptual-Behavioral that actually exists in the architectural space and causes environmental capabilities, but is not necessarily visible in an outward and explicit way, third; Constructional-Conceptual that deals with the mechanisms of the formation of architectural space by relying on anthropological, sociological issues and a more comprehensive expression of cultural issues. These levels have different characteristics and although they can be examined independently, they are connected and influence each other in the architectural space.
Human creates architectural spaces based on social needs and necessities. In the creation of architectural space, geometry is validated and built, and as a result, geometry changes from a mental position to an objective position by receiving certain mechanisms and mechanisms, and the cultural geometry of the space is formed. At the constructional-conceptual level, space includes spatial meaning, spatial interpretation and perception, and under the influence of effective layers at this level, which are made of cultural factors, environmental factors, and economic factors, it creates events and capabilities in the architectural space, which in Communication with humans can be analyzed at the perceptual-behavioral level. The architectural space is produced on a formal-physical level and can be observed and examined using the senses and experience. The cultural geometry of space, due to its creditable and constructed nature, is updated with changes and developments in temporal- local conditions and the creation of new needs, which can be achieved by identifying concepts and receiving them, to reach newer and more original layers of reality. This complex and continuous system is changing and multiplying in all aspects of human life. With human actions in the architectural space, new needs and developments arise in which cultural and social relations are produced and reproduced, and finally, the cultural geometry of the space is associated with change and updating.
Mr Abdolhamid Noghrekar, Dr Salman Noghrekar,
Volume 11, Issue 4 (11-2023)
Volume 11, Issue 4 (11-2023)
Abstract
This article marks the outset of a comprehensive series dedicated to evaluating architectural works in Iran and across the world through the lens of Islamic principles, with the ultimate objective of producing a scholarly book on the subject matter. Specifically, the initial phase of this article delves into the influence of cultural deviations on the architectural design of temples and places of worship from an Islamic perspective. The discourse commences with an introduction encompassing the categorization of divine and non-divine architectural schools, followed by an exploration of the reasons and justifications for evaluating architectural works worldwide within the framework of Islamic culture. In addition, the concept of prayer, characterized by its authenticity, formative nature, evolutionary potential, and optional aspects, is expounded upon to establish criteria for identifying suitable and preferred locations for prayer. Subsequently, the article examines various profound elements within architecture, including spatial and geometric concepts, appropriate and inappropriate embellishments, semantic and symbolic styles, as well as the integration of shrines within cultural and climatic contexts. To substantiate these principles, the evaluation extends to authentic mosques from Iran's Islamic era, featuring notable examples such as the transformation of the four-arch fire temple into the Izadkhast Mosque, the Jame'a Mosque of Isfahan, and the Imam Mosque of Isfahan. Additionally, non-authentic and heretical mosques before and after the Islamic Revolution in Iran are assessed, with notable cases including the Al-Javad Mosque, University of Tehran Mosque, Al-Ghadir Mosque, Tehran Carpet Museum Prayer Hall, Valiasr Mosque in the south of Daneshjoo Park (both its old and new designs), and the Imam Khomeini Mosalla. Employing a holistic and comprehensive research methodology anchored in Islamic sources and foundations, this study adopts a combined qualitative and quantitative approach, considering the causal relationship between ideas and phenomena. The infallible sources of this research are the Qur'an and the Sunnah of the Infallible Prophets, while fallible sources encompass individual reasoning and the consensus of experts. The validity of rational propositions is substantiated through logical reasoning, while narrative propositions are supported through the interpretation of authentic sources. The findings of this research unequivocally demonstrate how belief systems and cultural deviations exert unfavorable and inappropriate effects on the religious practices, behavior, and rituals of worshipers, ultimately impacting the intricate and overarching structure of prayer halls.
Dr Reza Kheyroddin, Mrs S. Fatemeh Hojatzadeh,
Volume 12, Issue 1 (3-2024)
Volume 12, Issue 1 (3-2024)
Abstract
The establishment of war museums is a common thing in most countries involved in war. These countries are trying to preserve and transfer these heritages to the next generations by displaying the tools and spaces left over from the war. The main goals of these museums are to commemorate the dead and victims of war, to praise peace and to learn from the evil effects of war. The design of war museums is different according to the attitude towards war, identity and culture of each society. Therefore, one of the goals of this research is to take a new look at the concept and model of the war museum and its artifacts in Iran, considering the way of looking at the IranـIraq war (Holy Defense).
Various previous researches show that the influence of religious teachings in the society was not only effective in the formation of the identity of the people present in the war, but also in the actions and attitudes of the visitors. In this regard, an effort has been made to define the new concept of "Regional Axial Museum in Regional Scale" in the light of the potential capacities of the cultural heritage of the society on one hand and the presence of a new type of visitors to war zones (Caravans of Rahian Noor) on the other hand.
In the new definition of the AMRS (Axial Museum in Regional Scale) some concepts of original literature should be used metaphorically to represent the concepts of works and heritage of holy defense, such as excellence, the spirit of sacrifice, and reaching closeness to God, which is quite a difficult and controversial endeavor. To crystallize the idea of the AMRS, a part of the road from Ahvaz region to Arvand in the border of Persian Golf has been selected. Then, by arranging and sequencing the relevant path according to physical spatial features, as well as paying attention to war events related to different parts and nodes located on the path, the spatial values of the path should be represented and displayed for the visitors and groups of pilgrims in RahianـNoor Caravans.
The stages of representing the relics and events of the IranـIraq war era in the studied route are explained with a brief escape to the metaphors of Attar's Seven Climates of Love in different sequences to strengthen the spatial perception of Ahvaz to Arvand Axial Museum on a regional scale.The sequencing of the path related to the study of the AhvazـArvand axis brings the development of the sacred defense museums from the idea phase to the realized phase, which is more original than the conventional and formatted forms of war museums in Iran and the world. The development and completion of this regional pattern in more operational scales such as planning and urban design and architectural scale can be the stages of expansion of this pattern.
Various previous researches show that the influence of religious teachings in the society was not only effective in the formation of the identity of the people present in the war, but also in the actions and attitudes of the visitors. In this regard, an effort has been made to define the new concept of "Regional Axial Museum in Regional Scale" in the light of the potential capacities of the cultural heritage of the society on one hand and the presence of a new type of visitors to war zones (Caravans of Rahian Noor) on the other hand.
In the new definition of the AMRS (Axial Museum in Regional Scale) some concepts of original literature should be used metaphorically to represent the concepts of works and heritage of holy defense, such as excellence, the spirit of sacrifice, and reaching closeness to God, which is quite a difficult and controversial endeavor. To crystallize the idea of the AMRS, a part of the road from Ahvaz region to Arvand in the border of Persian Golf has been selected. Then, by arranging and sequencing the relevant path according to physical spatial features, as well as paying attention to war events related to different parts and nodes located on the path, the spatial values of the path should be represented and displayed for the visitors and groups of pilgrims in RahianـNoor Caravans.
The stages of representing the relics and events of the IranـIraq war era in the studied route are explained with a brief escape to the metaphors of Attar's Seven Climates of Love in different sequences to strengthen the spatial perception of Ahvaz to Arvand Axial Museum on a regional scale.The sequencing of the path related to the study of the AhvazـArvand axis brings the development of the sacred defense museums from the idea phase to the realized phase, which is more original than the conventional and formatted forms of war museums in Iran and the world. The development and completion of this regional pattern in more operational scales such as planning and urban design and architectural scale can be the stages of expansion of this pattern.
1 Ahmed Almusawi, 3 Mehran Alalhesabi,
Volume 12, Issue 1 (3-2024)
Volume 12, Issue 1 (3-2024)
Abstract
Humans inherently place great importance on the development and management of the cities in which they live, work, and learn. This allows them to express their existence, authority, and personality. Cities are hubs for various human and social activities. The close relationship between religion and cities is also noteworthy. Religion expresses the consequences of social life through behaviours and religious customs, which are conducted and built-in religion-centric cities. Socio-cultural events are sometimes analyzed as tools to enhance specific places, benefiting residents or potential visitors. The Arbaeen event, as a religious factor and urban trend, directly impacts the region's sustainability. The main goal of this article is to explore and understand the mechanisms for achieving socio-cultural sustainability through relevant strategies that help manage urban areas. This approach is methodologically mixed and descriptive-analytical. Data were collected based on indicators from the scientific literature, using questionnaires, interviews, and observations along the Najaf-Karbala route. Two main factors, the social and the religious, were identified as elements of socio-cultural sustainability in managing the Arbaeen event. This research showed that community participation (guest and host) in the Arbaeen event is managed through religious factor mechanisms (beliefs) and its material and spiritual impact on the region.
Ahmad Ekhlasi, Hamid Mozaffar, Samaneh Taghdir,
Volume 13, Issue 2 (6-2025)
Volume 13, Issue 2 (6-2025)
Abstract
“Islamic centers” are among the most important symbols of the presence of Muslims in non-Muslim countries and hold significant identity value. They also act as cultural representatives of the Muslim community in the eyes of the host society. Therefore, their design is particularly important. This research aims to identify principles for designing Islamic centers that help preserve and strengthen Islamic cultural identity while improving coexistence with host communities.
By reviewing previous studies, the research identified “identity” and “coexistence” as its main concepts. These were examined in relation to Islamic center architecture using a place-based model structured around the three axes of “meaning,” “physical form,” and “activity.” The study focuses on these issues from the perspective of Muslim users; therefore, a questionnaire was used to gain a comprehensive and accurate understanding. Since the researchers intend to design an Islamic center in England, the questionnaire—containing both closed and open questions—was distributed among Muslims living in England to identify their needs, views, and visual preferences. The results were derived through comparative analysis of the questionnaire findings, library studies, and previous research.
The research outcome is presented as a strategic model across the three axes of meaning, physical form, and activity, offering design principles that support both coexistence with the host society and the preservation of Islamic identity. The findings show that incorporating symbols of Islamic values strengthens identity expression, reduces feelings of deprivation, and increases acceptance among Muslim minorities, contributing to reduced cultural tensions and a greater sense of belonging. Using shared visual elements and common values also reduces sensitivities within the host society and improves communication. A convergent approach allows Islamic centers to function as both religious centers for Muslims and cultural centers for the wider society, enhancing the image of Islamic culture. Consequently, identity and coexistence are interconnected, and both must be addressed in the design of Islamic centers.
By reviewing previous studies, the research identified “identity” and “coexistence” as its main concepts. These were examined in relation to Islamic center architecture using a place-based model structured around the three axes of “meaning,” “physical form,” and “activity.” The study focuses on these issues from the perspective of Muslim users; therefore, a questionnaire was used to gain a comprehensive and accurate understanding. Since the researchers intend to design an Islamic center in England, the questionnaire—containing both closed and open questions—was distributed among Muslims living in England to identify their needs, views, and visual preferences. The results were derived through comparative analysis of the questionnaire findings, library studies, and previous research.
The research outcome is presented as a strategic model across the three axes of meaning, physical form, and activity, offering design principles that support both coexistence with the host society and the preservation of Islamic identity. The findings show that incorporating symbols of Islamic values strengthens identity expression, reduces feelings of deprivation, and increases acceptance among Muslim minorities, contributing to reduced cultural tensions and a greater sense of belonging. Using shared visual elements and common values also reduces sensitivities within the host society and improves communication. A convergent approach allows Islamic centers to function as both religious centers for Muslims and cultural centers for the wider society, enhancing the image of Islamic culture. Consequently, identity and coexistence are interconnected, and both must be addressed in the design of Islamic centers.
Dr Omid Rahaei, Mr Milad Omidi, Ms Fereshteh Masihpour,
Volume 13, Issue 3 (10-2025)
Volume 13, Issue 3 (10-2025)
Abstract
Abstract
Traditional houses are shaped to adapt to the climate and culture, with designers emphasizing internal airflow. Evidence indicates that the physical elements of the courtyard can influence the natural ventilation process of the spaces surrounding the central courtyard. The research question is: What is the airflow pattern inside the central courtyard of the Suzangar House in Dezful, and what impact does it have on cultural characteristics? This study aims to investigate the natural ventilation in the central courtyard of the Suzangar House, as a representative of the Qibla courtyard typology, under the influence of external winds. This enables, in addition to airflow pattern analysis, the identification of the relationship between this pattern and cultural features. The present study is applied and interdisciplinary. The research method is mixed: initially, after reviewing traditional houses with central courtyards, pattern recognition and classification based on the courtyard’s orientation and direction were conducted, and the Soozangar House was selected. The physical elements of the central courtyard (courtyard orientation) were considered as the independent variable, and the airflow circulation pattern inside the central courtyard (flow velocity and direction) was considered as the dependent variable. These were measured experimentally using a data logger device during the research testing period. Subsequently, the data were simulated and analyzed by Gambit pre-processor and ANSYS Fluent software (after validation and reliability confirmation) through Computational Fluid Dynamics (CFD) methods. Results indicate that Dezful’s traditional architecture, featuring central courtyards and spring porches (Baharkhab), supports activities around the central courtyard, which forms an integral part of Dezful’s cultural identity. The courtyard serves as a space for lighting, ventilation, and communication. The airflow inside the central courtyard forms a vortex pattern, providing adequate ventilation for the spring porches. Furthermore, considering the prevailing wind direction, the optimal building orientation is southeast with an approximate east-west elongation, which does not hinder airflow inside the building. The central courtyard, by fulfilling various roles in residents’ daily life, especially the spring porch as a gathering space influenced by the existing airflow, is recognized as a symbol of cultural identity. Attention to the presented results will improve the disorder and airflow circulation pattern inside the central courtyard, thereby enhancing more effective natural ventilation.
Research Method
The current research aims to investigate and analyze the behavior of the airflow inside the central courtyard and its surrounding spaces under the influence of outside wind in Dezful climate, under the influence of the architectural elements of the central courtyard to achieve the pattern of physical variables of native architecture for use in contemporary architecture. To achieve the purpose of the research, the following steps were taken: Considering the variety of houses in Dezful, according to the topic and purpose of the research, houses with a central courtyard were considered as a statistical population, among them, the Suzangar house was randomly selected and considering the amount access and the possibility of doing the next steps of the research were selected. Surveys and field observations were made in the test period using an experimental method from a case sample and their results were recorded. Dependent variables have been used by precise digital devices, i.e. thermometers and hygrometers. Then, after drawing the plans of the desired house, gridding was done with Gambit software and after defining the boundary conditions, numerical calculations and final simulations were done in Fluent software. Since the process of natural ventilation of these courtyards is considered in the research, therefore, the climatic performance of the central courtyards in question is only investigated from the point of view of natural ventilation.
Conclusion
In the typology of Dezful houses, most of these houses have thick walls and many semi-open spaces on the upper floors, and the hollow walls have good shading while maintaining privacy. According to the typology, the overall attention of the facade is toward the southeast to receive the right light and to avoid the west light. But the building method should be such that there is a possibility of natural ventilation and the composition of different spaces should facilitate it. Therefore, it is necessary to investigate this method of the building according to the direction of the building and the type of prevailing wind in order to determine the condition of internal airflow and natural ventilation. The first result obtained is that creating a movement path to enter the central courtyard and creating an entrance opening in the corner of the courtyard has helped to create a whirlwind flow in the middle of the courtyard. In other words, in the general state, regardless of the intensity and weakness in each state, after entering the alley leading to the entrance of the building, the wind enters from the corner of the yard and creates a vortex in the middle of the yard, which increases in height and passes through the terraces and the balcony of the building moves from the top of the building. Therefore, in general, we can conclude that the orientation and elongation of traditional houses in this climate cannot prevent the creation of airflow and natural ventilation, and in each of the prevailing wind conditions, there is airflow inside the house with different disturbances. In the meantime, based on the findings of the research, mode B has more optimal conditions during normal wind, if the wind is strong, option C is suggested.
Traditional houses are shaped to adapt to the climate and culture, with designers emphasizing internal airflow. Evidence indicates that the physical elements of the courtyard can influence the natural ventilation process of the spaces surrounding the central courtyard. The research question is: What is the airflow pattern inside the central courtyard of the Suzangar House in Dezful, and what impact does it have on cultural characteristics? This study aims to investigate the natural ventilation in the central courtyard of the Suzangar House, as a representative of the Qibla courtyard typology, under the influence of external winds. This enables, in addition to airflow pattern analysis, the identification of the relationship between this pattern and cultural features. The present study is applied and interdisciplinary. The research method is mixed: initially, after reviewing traditional houses with central courtyards, pattern recognition and classification based on the courtyard’s orientation and direction were conducted, and the Soozangar House was selected. The physical elements of the central courtyard (courtyard orientation) were considered as the independent variable, and the airflow circulation pattern inside the central courtyard (flow velocity and direction) was considered as the dependent variable. These were measured experimentally using a data logger device during the research testing period. Subsequently, the data were simulated and analyzed by Gambit pre-processor and ANSYS Fluent software (after validation and reliability confirmation) through Computational Fluid Dynamics (CFD) methods. Results indicate that Dezful’s traditional architecture, featuring central courtyards and spring porches (Baharkhab), supports activities around the central courtyard, which forms an integral part of Dezful’s cultural identity. The courtyard serves as a space for lighting, ventilation, and communication. The airflow inside the central courtyard forms a vortex pattern, providing adequate ventilation for the spring porches. Furthermore, considering the prevailing wind direction, the optimal building orientation is southeast with an approximate east-west elongation, which does not hinder airflow inside the building. The central courtyard, by fulfilling various roles in residents’ daily life, especially the spring porch as a gathering space influenced by the existing airflow, is recognized as a symbol of cultural identity. Attention to the presented results will improve the disorder and airflow circulation pattern inside the central courtyard, thereby enhancing more effective natural ventilation.
Research Method
The current research aims to investigate and analyze the behavior of the airflow inside the central courtyard and its surrounding spaces under the influence of outside wind in Dezful climate, under the influence of the architectural elements of the central courtyard to achieve the pattern of physical variables of native architecture for use in contemporary architecture. To achieve the purpose of the research, the following steps were taken: Considering the variety of houses in Dezful, according to the topic and purpose of the research, houses with a central courtyard were considered as a statistical population, among them, the Suzangar house was randomly selected and considering the amount access and the possibility of doing the next steps of the research were selected. Surveys and field observations were made in the test period using an experimental method from a case sample and their results were recorded. Dependent variables have been used by precise digital devices, i.e. thermometers and hygrometers. Then, after drawing the plans of the desired house, gridding was done with Gambit software and after defining the boundary conditions, numerical calculations and final simulations were done in Fluent software. Since the process of natural ventilation of these courtyards is considered in the research, therefore, the climatic performance of the central courtyards in question is only investigated from the point of view of natural ventilation.
Conclusion
In the typology of Dezful houses, most of these houses have thick walls and many semi-open spaces on the upper floors, and the hollow walls have good shading while maintaining privacy. According to the typology, the overall attention of the facade is toward the southeast to receive the right light and to avoid the west light. But the building method should be such that there is a possibility of natural ventilation and the composition of different spaces should facilitate it. Therefore, it is necessary to investigate this method of the building according to the direction of the building and the type of prevailing wind in order to determine the condition of internal airflow and natural ventilation. The first result obtained is that creating a movement path to enter the central courtyard and creating an entrance opening in the corner of the courtyard has helped to create a whirlwind flow in the middle of the courtyard. In other words, in the general state, regardless of the intensity and weakness in each state, after entering the alley leading to the entrance of the building, the wind enters from the corner of the yard and creates a vortex in the middle of the yard, which increases in height and passes through the terraces and the balcony of the building moves from the top of the building. Therefore, in general, we can conclude that the orientation and elongation of traditional houses in this climate cannot prevent the creation of airflow and natural ventilation, and in each of the prevailing wind conditions, there is airflow inside the house with different disturbances. In the meantime, based on the findings of the research, mode B has more optimal conditions during normal wind, if the wind is strong, option C is suggested.
Dr Mahdi Akhtarkavan, Salva Falahi,
Volume 13, Issue 3 (10-2025)
Volume 13, Issue 3 (10-2025)
Abstract
The design of schools, as part of the educational environment, plays a crucial role in shaping cultural identity and enhancing the quality of student learning. In Islamic societies, it is essential for these spaces to be designed according to Islamic principles and teachings, so that they not only reflect religious and cultural values but also address contemporary educational needs. This research aims to identify the principles of Islamic architecture and align them with modern educational requirements, offering a proposed framework for school design. The research methodology includes a comparative study of past literature, analysis of successful Islamic school examples in Iran and other countries, and the application of the Analytic Hierarchy Process (AHP) for weighting the criteria. The main identified criteria include strengthening Islamic values, value and philosophical principles, flexibility of spaces, interaction with nature, Islamic aesthetics, modern educational technologies, and group activities. The findings indicate that the criterion of 'strengthening Islamic values' has the highest weight (35.47%), making it the most significant factor in school design. Furthermore, designing educational spaces based on Islamic principles while incorporating elements such as natural light, flexibility, and connection with nature positively influences learning and social interactions among students. The proposed framework serves as a practical guide for architects and designers to create inspiring, dynamic, and effective schools that not only facilitate learning but also enhance students' sense of belonging and cultural identity. This research contributes to the enhancement of quality school design in Islamic societies by providing practical recommendations.
Sahar Hosseinpour, Yahya Jamali, Azita Belali Oskuyi, Shamim Nottagh, Aref Monadi,
Volume 13, Issue 4 (1-2026)
Volume 13, Issue 4 (1-2026)
Abstract
Throughout history, due to gender-based distinctions formed within society, differing needs have been defined for men and women. Architecture, as one of the most impressionable aspects of society, has consequently undergone transformation. Attention to gender—as a social and cultural factor influencing the formation of physical environments and their spatial arrangement—is of particular importance. In exploring the relationship between gender and architecture, the concept of gendered spaces emerges, with examples identifiable in traditional Iranian architecture. In this context, cultural, social, and economic factors have generally shaped the conception of gender and space. Among the most significant elements of traditional architecture are residential houses. This study investigates, analyzes, and compares the physical components of a selection of traditional houses located in the historical fabric of Tabriz from the Qajar and Pahlavi periods, focusing on gender distinctions and the influencing factors. To this end, eight houses from the Qajar-era and eight from the Pahlavi-era were selected as case studies. The research aims to answer the following questions: How were gender distinctions manifested in the design of traditional houses in Tabriz during the Qajar and Pahlavi periods? what are the differences between them? And which spatial elements were most affected by gender differentiation? A qualitative analysis was conducted to address these questions. According to the findings, gender distinctions in the architecture of Qajar-era houses were more significantly influenced by cultural, social, and economic factors. In contrast, in Pahlavi-era houses, the impact of these factors on spatial gender segregation was considerably diminished. Ultimately, these homes exhibited an absence of gender-based spatial division and their architecture moved towards extroversion. Among all architectural elements, in Qajar-period houses, the greatest impact of gender distinction was evident in the spatial definition of two separate courtyards: the outer courtyard and the inner courtyard. In Pahlavi-era houses, although gender distinctions were generally reduced across all spatial components, private rooms, bathrooms, and—in some cases—the kitchen remained the elements most influenced by gender considerations.
| Page 1 from 1 |
Related Websites
Site Keywords
Technology, Science, Islamic Architecture, Researches, Iran University of Science & Technology
Journal of Researches in Islamic Architecture is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.
Vote
© 2026 CC BY-NC 4.0 | Journal of Researches in Islamic Architecture
Designed & Developed by : Yektaweb