جستجوی مقالات مرتبط با کلیدواژه « معماری » در نشریات گروه « علوم اجتماعی »

The architecture of all lands, including Iran, has always been in a deep connection with culture, and it can be seen as an expression of the thoughts and values of the society. One of the important periods of Iranian architecture is the Qajar period. The changes in the architecture of this period can be analyzed under the influence of two groups of external factors (Western influence) and internal. In this article, the focus is on internal factors and to obtain data related to the subject, the travelogues of Europeans who traveled to Iran during the Qajar period were used.The research method used in this article is the content analysis method, which is based on first-hand historical data, namely Ferangian travelogues who were in Iran during the Qajar period. For this purpose, 22 travelogues were used.According to the reports of tourists, one of the characteristic features of buildings in this period was their short life. In this article, this issue has been investigated in relation to cultural, social, political and governance conditions.By examining the data obtained from the travelogues according to the physical characteristics of the buildings and the cultural, political and social characteristics of that period, it is shown that unpredictability and insecurity in the society can indirectly affect the buildings and lead to the formation of a type of short-term architecture that It prepares the ground for being influenced by the architecture of other cultures and societies.

With the emergence of Islam, religious architecture gained significant importance, and the mosque became the successor to previous places of worship (Zomarshidi, 1995, p. 9). This shift has played a crucial role in the significance of congregational mosques, making them stand out even more than other mosques in terms of decorative inscriptions (Sedaghat, 2008, pp. 19-18). These inscriptions reflect the architectural transformations of mosques as well as document significant cultural, economic, social, and political events throughout various eras, providing valuable information. This article discusses and recognizes the architecture and inscriptions of the Congregational Mosque of Qaen, which is one of the important mosques from the Timurid period in South Khorasan Province. A review of previous research reveals that there has been no comprehensive study focused on the architecture, inscriptions, decorations, and formation of the Congregational Mosque of Qaen. Therefore, considering the importance of this building, conducting more thorough and complete research on it will not only clarify its characteristics but also enhance our understanding of the culture and architecture of Khorasan. The main questions of this research are:What time period is covered by the inscriptions used in the Congregational Mosque of Qaen?
What subjects are encompassed in the content of these inscriptions?
 

Architecture of the Congregational Mosque of Qaen:

The Congregational Mosque is a two-iwan rectangular structure. The entrance iwan is located on the eastern side. Beyond the entrance iwan is the courtyard, where, on the opposite side of the entrance, another iwan and a prayer hall (shabestan) can be seen. On both the northern and southern sides, there are small iwans with a depth of two meters flanking the entrance iwan on the east side of the building. In part of the courtyard, there is a sundial as well as a water reservoir (payabi). The main iwan of the mosque, situated on the southwest front of the building, is a masterpiece of architecture, with two prayer halls constructed on either side. The decorations used in this iwan include brickwork on the main facade, featuring both horizontal and vertical patterns with geometric designs, while the surfaces below the ceiling of the iwan are adorned with geometric and arabesque patterns, as well as muqarnas. A total of 15 inscriptions have been identified in this mosque, the oldest of which, dating back to 796 AH, is located inside the main iwan and contains an Arabic text stating that the order to construct the mosque was given by Jamshid ibn Qaran ibn Jamshid ibn Ali ibn Ashraf ibn Qazi Shams al-Din Ali al-Qayeni in the year 796. The inscription reads:“This construction has been undertaken as a charity for the sake of God by the humble servant of God, Nizam al-Haqq wa al-Din Jamshid ibn Qaran ibn Jamshid ibn Ali ibn Ashraf ibn Qazi Shams al-Din Ali al-Qayeni in the months of the year 796.”
Inscriptions number 2, dating to 921 AH, concerns the collection of taxes from the people. Inscription number 3 is dated 1046 AH and pertains to a trust of water from a qanat for the mosque. Inscription number 4, also from the year 1046 AH, discusses tax exemptions for certain segments of the population. Inscription number 5 relates to repairs made to the mosque during the reign of Shah Suleiman Safavi in 1098 AH by Haji Muhammad Hossein. Inscription number 6 pertains to the construction of a wooden pulpit for the mosque, dating to 1082 AH. The subsequent inscriptions are from the Qajar period, starting from 1246 AH and continuing to the most recent one, which dates to 1993. These inscriptions, written with ink and color on plaster and mostly found beneath the iwan, include the names of the master builder, the painter, and the scribe, as well as prayers and poems commemorating the significance and grandeur of the mosque. The last inscription (number 15) is related to a tombstone that is placed on the outer wall next to the entrance iwan on the western side of the mosque.
 

Construction Inscriptions: The inscription labeled Number 1, which indicates the construction of the building, and inscription Number 6 (the pulpit) are classified as construction inscriptions. These two inscriptions are historically significant because they specify not only the date of construction but also the names of the founder, builder, and artist.
Endowment Inscriptions: An examination of the endowment inscriptions reveals the religious thoughts of the people. Inscription Number 3 states that land should be cultivated, and its proceeds are to be endowed to the mosque. At the end of the inscription, prayers are offered for the king and the owners, along with a curse on anyone who alters the endowment.
Governmental Inscriptions: Another category of common themes in the inscriptions includes government orders and decrees that were installed in buildings for public awareness. Inscriptions Number 2 and 4 fall under this category. Inscription Number 2 also features Persian words alongside verses from the Quran. Perhaps the inclusion of a Quranic verse served to bless and confer respect upon that inscription, thus preventing its destruction.
Restoration Inscriptions: The oldest of these inscriptions is Number 5, which begins with a portion of verse 18 from Surah At-Tawbah. Inscription Number 7 was written during the restoration of the building by Karbala’i Ishaq Qayeni. Inscription Number 8 is also related to the restoration, placed within a floral frame with two other inscriptions on either side, containing poetry written by Gholamreza Zaker about the majesty of the mosque’s arch. Inscription Number 9 concerns the restoration of the building and contains verses praising the greatness of the mosque. Inscription Number 14 is the most recent restoration inscription in the mosque.
Prayer Inscriptions: In addition to the use of Quranic verses in the inscriptions, there is a group that contains written prayers. Inscriptions Number 11, 12, and 13 are part of the prayer inscriptions, created during the Qajar period and featuring red and black ink on plaster.
Narrative Inscriptions: In the Congregational Mosque of Qaen, inscriptions Number 7 to 10 belong to this category. Inscription Number 7 contains a stanza from a poem in Saadi’s Gulistan. Inscription Number 10 features a poetic line emphasizing the importance of prayer. Inscription Number 8 is a stanza describing the grandeur of the mosque's iwan, spiritually comparing it to Al-Aqsa Mosque. Inscription Number 9 describes the vastness of the mosque's iwan using the literary device of exaggeration. The tombstone inscription Number 15, located at the entrance iwan on the western side of the mosque, includes verses related to the Day of Resurrection, though much of the text has become illegible due to weathering.

The inscriptions of the Qaen Mosque can be divided into two groups based on their temporal context: the first group pertains to the Timurid and Safavid periods, consisting entirely of stone inscriptions related to the construction of the building, government orders, endowments, religious objectives, and restorations of the mosque. The second group is later and primarily associated with the Qajar period, focusing on the restoration of the building and encompassing the area beneath the southern dome chamber.
The studied inscriptions, alongside governmental and restoration texts, include Quranic verses, prayers, names of God, the Prophet, Imams, as well as the names of craftsmen such as the architect, stonecutter, painter, and endower. Understanding these inscriptions is particularly important for identifying the art and local artists throughout various historical periods. The inscriptions from the Safavid period hold significant value, not only for their aesthetic aspects but also as indicators of the political, social, economic, cultural, and religious conditions of that era.

The basis of authenticity is culture; Culture is a clear manifestation of social life; Social life lies in communication with human beings, and human beings have a direct relationship with architecture. Architecture and culture are two sides of the same coin, so that architecture in any period is the expression of the dominant culture in society. In this regard, this study, with the approach of cultural studies and the method of logical reasoning, seeks to answer the following question: How and on what basis can cultural authenticity in architecture be explained and studied? This research was discussed with the approach of cultural studies and the method of logical reasoning and post-examination logic, after library and documentary studies to analyze the culture from the approach of Islamic realism and under it the perceptions of Allameh Tabatabai. In the following, interviews were conducted with 11 prominent Iranian professors. The concepts extracted from the interviews were coded and the topics of the written texts of the interviews were categorized and finally the model of cultural authenticity in architecture was abstracted from the perspective of Islamic thought based on the perceptions of Allameh Tabatabai. Cultural originality follows from the existence of constant and changing appearance, which in architecture is the constant and ongoing discussion of life and also the variable that will create physical and spatial structures.

The house, as one of the most important types of buildings, has always been a platform for social and cultural changes, and an important part of society's developments can be seen in it. From the end of the Qajar period and the beginning of the Pahlavi period, the architecture of houses in most cities, including Tabriz, was affected by social and cultural developments. Considering that most of the historical houses in Tabriz belong to the late Qajar and Pahlavi period, which coincides with the transition from tradition to modernity in Iran. In this research, the effectiveness of this transition on the evolution of the structure of houses was investigated from the perspective of architects. For this purpose, a questionnaire to measure the degree of impact (transition from tradition to modernity) in three components of historical houses of Tabriz, including spatial relationships, interior decorations and the main facade, has been prepared in the form of a five-point Likert spectrum and is available to architectural experts who have sufficient of this period were placed. The results show that there is a relatively significant relationship with the index of interior decorations in the course of this process. In the index of spatial relationships, a significant change is evident in the buildings leading to the first side, and in the third index of the main view of these buildings, no specific meaningful relationship is seen. What is worthy of consideration in this evolution is the greatest impact on the area of the arenas.

Aesthetic architectural reading refers to the interpretation and analysis of an architectural work or architectural concepts. This process involves understanding and interpreting the multiple elements of architecture such as form, space, material, light, and structure. Architectural reading is not limited to describing and interpreting the physical characteristics of structures and buildings; it also encompasses an understanding of their role in social, cultural, historical processes, and even their relationship with the natural environment. Contemporary architecture based on object-oriented ontology pays special attention to the human experience of the environment and space. In this approach, environments and structures are considered as central objects in architecture and have a profound impact on human experience and behavior. Contemporary architects strive to design environments and structures in a way that influences human interaction with them and enhances the architectural experience. In this approach, architecture is introduced as a means to create sustainable interaction between humans and the environment. The importance of this perspective lies in making the relationship between humans and the environment more experiential and emotional in architecture. Environments are designed in a way that allows humans to establish a close connection with them, and in interactive environments, they can experience engaging and unique experiences.

Pierre Bourdieu, French sociologist, revolutionized the study of cultural sociology by introducing the theory of social fields and concepts such as distinction, habitus and doxa, whose influences on related theories remain to this day. Although he did not directly express his views on urban spaces and architecture, this is one of the most important areas in which Bourdieu's concepts can be analyzed. The relation between society and culture with urban spaces and architecture is an important issue that can be well reflected and analyzed in the context of cinema. City and urban architecture have had a close, continuous and notable relationship with cinema since the advent of this art. The following study, by selecting Asghar Farhadi's latest film "A Hero", as the case study, examines how architecture and urban spaces are influencing the film and also reflected by it, and uses Pierre Bourdieu's views for analysis. During the analysis of this article, the effects of the city of Shiraz, the urban landscape, the houses and the culture arising from them, and finally the social fields have been discussed. Then, the reflection of sociological concepts in these cases have been identified. This study shows how the city of Shiraz and its urban spaces and architecture have adapted to the key concepts of Bourdieu and by presenting various fields such as prison, charities, bazaars has advanced its narrative.

The parameter of this research is to investigate a structure that has a defensive position and a geostrategic position in Iran, which with its special components such as: defense power, deterrent geography, environmental control and transit connection, has played an important role in the passive defense of societies .The ancient Tazareh fortress of Damghan is one of the buildings and preventive defense networks of Iran that remain unknown. This castle, in connection with historical and geographical changes, has prevented the vulnerability of human society and strengthened local security.The purpose of this research, using field observations and analytical studies, is to measure the situation and interpret the basics of the defense of Tazareh Castle and the importance of its passive defense. The findings of this research indicate that the multifaceted and distinguished feature of this fort, on the aspect of passive defense elements such as: geographical location, covering and concealing of installations, obstacles, and the benefit of protective walls are important. In a way that defensive layering and defensive measures have put the location of the castle in a superior position

Ethno-Archeology is the study of modern lifestyles to enable archaeologists to understand processes. The interdisciplinary approach of ethno-archeology can provide very clear information from archeology. One of the tribes that in terms of architectural pattern, livelihood and settlement are very similar to the sample of archaeological data in prehistoric and historical periods and interdisciplinary studies have been done in connection with them, the Bakhtiari people. The present study tries to introduce the Bakhtiari Mafe-Gah architecture, one of the behavioral aspects of this people, using the ethno-Archeology approach. The main purpose of this research is to introduce, record and document the complete Mafe-Gah in detail and compare its structural and cultural features with ancient evidence. After examining the characteristics of this work, by examining the ancient evidences such as pottery motifs, the effects of seals and the effect of seals in the Bakhtiari region, the common aspects of this behavior are compared. The descriptive-analytical research method is based on documentary studies and identification of sources and texts. In the field studies or surface survey in Bakhtiari areas, common methods in anthropology include interviewing people, visiting and observing the daily life of nomadic areas, as well as participating in funerals and mourning ceremonies of Bakhtiari people to pay attention to details. And observation of the manner in which their customs have been used. The results indicate that the installation of horns on Bakhtiari Mafe-Gah can be seen in the evidence and relics of the culture and civilization of ancient Elam.

The present article aims to study and analyze the advent of new middle class in Iran society via studying different lifestyle indices such as architecture, social relationships, and leisure time in order to clarify new middle class members’ thoughts, values, and worldview in the first Pahlavi era. To carry out the research in this direction, it was designed to employ historical method and qualitative content analysis focusing on architecture and literature as two salient fields, and analyze different primary and secondary sources such as books, novels, reports, and etc. Based on the findings of research, considering architecture evolution and reviewing selected novels of that time indicate the advent of new middle class and its distinctive lifestyle in the first Pahlavi era. The review and analysis of collected information indicate individualism, nationalism, and modernism as the most crucial categories which illustrate new middle class values and worldview in the first Pahlavi era.

Bisotun plain is located in the west of Iran and many historical monuments from Pre-history to Islamic era have been identified in it. Man's understanding of nature showed itself in the construction of Bisotun Zagehs. The Zagheh was built in the villages of Zolm abad sofla, Bisotun, Kori zageh, Baqerabad and Zaloab. This research aims to answer the above fundamental questions: In which period did the construction of troglodytic architecture begin in Bisotun and how long did their use continue? What were the components and architectural structure of these handholds?. The results of the research show that based on the available evidence in the Bisotun Plain, during the Qajar and Pahlavi periods, the construction of zagheh in the form of handstands was common under village houses and in connection with the village fabric. These underground spaces with an almost similar plan have spaces such as sloping entrances, central space, side spaces, and ventilation, and were used by the villagers of the region to keep livestock in the autumn to early spring seasons. The size and number of spaces depended on the owner's economic status, topographical conditions, the type of soil in the area, and the proximity to empty spaces.

Qajar tilework incorporates a wide arena that is inseparable from the architecture of this era. Tile medium has been used in different forms and techniques during the art history of Iran; however, the Qajar era is of greater significance regarding the large number of works produced and the related innovations occurred in this field. The book “Qajar Tilework” is a field study of this art medium dealing with the neglected status of Persian tiles during the relatively long reign of the Qajars in Persian culture and architecture. This book is a unique and pioneering study in terms of presenting various pictures under one categorization, and describing the visual and aesthetic features of Qajar tiles and monuments; yet facing with some deficiencies which have been identified and should be corrected for future publication. Mere consideration of the tiles which are only visible in remained historic buildings and complexes, and consequently ignoring the study of extant samples in the present, available collections and achieves; disregarding the whole field of inscriptions (tiles with calligraphic scripts); conceptual misunderstanding between motif and theme; and not using up-to-date sources, while leaving out some authoritative, original ones are among the major shortcomings and defects of the book.

Considering the role and importance of qibla as the most important issue in Islamic mosques’architecture, study of this element and the way it affects the architecture of historic mosques can lead to solutions for representation of the direction of qibla in the future mosques’ architecture. In the present study, aiming to identify the factors and elements influencing the strengthening of the direction of Qibla in Goharshad Mosque in Mashhad, comprehensive information about Qibla and its role in mosque architecture and architecture of Goharshad Mosque in Mashhad collected using documentary method, reviewing library texts and field study. Then, considering three factors of kinetic hierarchy, spatial axes, and geometry affected by the direction of Qibla, architectural features and spatial qualities of components and constituent elements of this mosque studied descriptively and analytically. The results showed that the architecture of Goharshad Mosque, besides other common methods in its time, has several innovative features including: the more prominent and magnificent qibla porch (with a tall turquoise dome, thick and tall side garlands,, upside down narrow porch opening, and more decorations), specifying the location of the altar with spatial expansion between the porch and the dome, various types of decorations and the use of muqarnas and decorations Besides creating legibility in the space and facilitating the orientation of the qibla, pairing and symmetrical balance in the design of physical components and decorations around the main and secondary axes of the building, etc., have an effective role in creating a spiritual atmosphere in the mosque.

Architectural design of traditional Iranian houses is influenced by various factors such as religion, culture, geographical and social characteristics. In the meantime, paying attention to moral and social values and principles derived from the rules of Islam has led to the spiritual and relaxing functions of traditional places. This research investigates the role of social values in the architectural structure of traditional Qajar houses in Yazd from the perspective of the Quran, and its purpose is to analyze the objective manifestation of these characteristics in the architectural structure of these houses.

The type of research was descriptive-analytical, which was first extracted through library research methods, concepts related to the subject from the books of some experts, thinkers, Islamic verses and traditions, then the role of social values in the architectural structure of traditional houses was discussed and interpreted.

The results of the research show that social values from the perspective of the Quran are considered in the architecture of traditional houses, and people take examples from the Quranic verses and Islamic traditions in this case, and its effects are in the form of respect for privacy, the importance of hospitality, the rights of neighbors, avoiding extravagance and Observance of contentment, lack of nobles, discipline and observance of hygiene have been manifested.

The results show that the characteristics and values of Islam are well shown in the Islamic Iranian houses, and besides the practical features, it also provides the beauty and naturalness of the building materials.

The cultural identity of a society is influenced by many factors, including religion, customs, art, and especially architecture. Moreover, the practical aspect of architecture in human life has made it important in the formation of civilizations such as Islam. The objective appearance of this civilization in the form of valuable artistic structures is due to the knowledge and skill of prominent architects like Sinan. Therefore, to get acquainted with architects and their unique perspectives, studying of remain historical cited texts is considerable. Due to Sinan's special place in the development of Ottoman architecture, as well as Islamic architecture, exploring the texts related to him, especially what was said by Sinan, is fruitful. Regarding this article, the Persian translation of his two valuable treatises in the form of the book "Tezkiretü'l-Bünyan and Tezkiretü'l-Ebniye: Mimar Sinan Memories" has been reviewed. So, after presenting formic characteristics of the book, historical aspects of pre-modern architecture and architects of Islamic world, the life and works of Sinan, his Biography, his treatise’s introduction and finally a comparison between them and a similar text, Risale-yi Mimariye are discussed; Hence this comparison will be effective in better understanding the thoughts of the architects of that time, especially Sinan.

Mehr housing is one of the solutions to the housing shortage to provide housing for low-income people in the community. But in terms of architecture, from all spatial, physical, economic, and social dimensions, and residents' satisfaction, it suffers from numerous problems. This study aims to investigate Mehr housing in terms of physical and social factors. The results of studies showed that comfort and security have the greatest impact on the housing architecture of the new city of Sahand. There is a significant relationship between physical components such as space form, space size, visual and environmental comfort, spatial organization and location, and sense of security, which unfortunately has not been considered in the design of Mehr housing. The beauty of the landscape as a criterion affecting the social quality of life of residents to date has resulted in nothing but the production of anhydrous, shapeless, uninspired, inanimate, monotonous, and without a specific spatial organization. Also, the factors of building strength in Mehr housing have been one of the challenges that have been linked to social debates in various studies, such as the lack of trust of Mehr housing residents in these complexes and the recent earthquakes and the role of these complexes in casualties. The lives and finances of the citizens have been lost, and the citizens of Mehr Housing have also lost their public trust in these complexes.

Architecture is the volumetric manifestation of human spiritual and physical needs. In order to protect himself, man has created an architectural context and over time has used symbols to better equip it against tangible and non- tangible external attacks. The present study aims to identify the evolution of the guardian in the context of Iranian architecture from Elamite to the end of Sassanid Era. The research questions are how the evolution of the guardian has been in the context of Iranian architecture And what elements have been used for this purpose. The nature of this research is fundamental and its approach is descriptive historical. The data have been collected through field activities and documental sources. The findings indicate that the process of using guard elements without time interruption have been in center of recognition and from visual representations such as statues and reliefs to inscriptions and magic-medicine ones.