place

The works of Nuri Bilge Ceylan, a leading figure of the New Wave of Turkish cinema, deserve examination from various aspects due to their artistic and philosophical values, global influences, and standing. Analyzing his narrative world and characters through philosophical approaches, or better yet, linking his cinema with philosophy, aids in a deeper understanding of his work. This is because his mindset and concerns manifest in the characteristics and ways of being of the characters in his films. In Ceylan’s works, there are Flâneur characters who, by being situated in the story’s setting and expressing their inner thoughts, contribute to advancing the narrative and discovering meaning through the changes that arise from their strolling. While expanding on the modern concept of Flâneurie, Walter Benjamin perceives the Flâneur as an individual with contradictory thoughts who seeks to resolve perceptual discrepancies between the inner and outer worlds by existing between the past and modernity. From his perspective, the Flâneur is positioned on the threshold, reinterpreting the past while passing through it during the process of Flâneurie, yet does not fully belong to modernity or the changed world. This research examines Ceylan’s latest work based on this approach, focusing on place as a physical context for the possibility of Flâneurie events and its reciprocal influence on the mind as a non-physical space for thought formation and change creation. Initially, four main components of Benjaminian Flânerie (wandering) —comprising the process of Flânerie, being on the threshold, reinterpreting the past, and contradictory thoughts—are extracted from related concepts. This demonstrates that in the film “About Dry Grasses,” the characters are Flâneurs, and Ceylan’s narrative world can be understood by analyzing his characters’ act of Flânerie (wandering). This research adopts a qualitative approach with a descriptive and analytical method. The data collection method is library-based, utilizing both written and electronic documents.

Detaching from simple existence is the first step in identifying nature. Existence is everything and nothing; it has no nature or essence. It only comes to being as soon as one part of it gets separated and given a name. The things of the world are parts of existence that turn into something by confining their functions and developing a distinct nature. In identifying existence, the first step is to draw a line between the new object and the rest of existence. There is a degree of existence, but it encounters limitations in the places where it separates itself. The detached part of existence, though it has an inseparable origin from its existence, due to some special attributes and characteristics, becomes an "object," which is called by the same name as "intermediate." In the process of forming nature, the first step is to delineate the boundaries. The border warrants the existing independence. The same border defines the rank of an object, and the nature of the object is explained by the attributes associated with its rank. When it comes to existence, the will to create a new entity precedes its requirements, including edges and borders, but in the world of matter, defining limits provides a condition needed for the emergence of a new nature. The edge and border in the field of matter also prepare a condition for personalization and separation. The edge determines the end domain of one entity and the beginning of another entity.
Dezful was formed along the edge of the Dez River. Dejpol, a fort that was built to guard the bridge, was the first neighborhood formed after the formation of Dezful along the coast, which gradually developed in the vast expanse of the plain. Although the river was the edge and border of the city, it formed the structure of the city and impacted the organization of the city. The border of the river was so strong that until a few decades ago, it created the city on one side. It is as if over thousands and hundreds of years of life, there was not any dare to cross the edge and think of the other side. The impression of the edge was so strong that it made the locals believe that the other side of the river was inferior and less valuable compared to this side. Even in the master plan, which disregarded the role of the river in Dezful territorialization, the other side was considered to be easily accessible and cheap land that gets connected to the city with a bridge and could not adjust the bipolarity between this and that side with all its measures.
The river served as a boundary between inside and outside, city and desert. The territory is a land where a person draws a mental boundary by relating its elements to each other and himself and creates relationships that are delineated by limitation. Territorialization is the method of human settlement in space. Conceptualization is a selected part of the infinite surrounding world shaped by the elements it contains and, most importantly, determining a boundary with what falls outside. The fence in ownership, in addition to the legal and protective role, is a manifestation of the distance between me and others. It territorializes and gives a specific definition and identity to its inhabitants. This work is possible through territorialization and also through the explanation of borders and edges. However, social and historical characteristics are not possible to emerge, and the world remains limited to the primary geographical and natural characteristics. Therefore, in the process of spatial planning, including comprehensive and detailed plans for the development of the city, it is necessary to carefully understand the fundamental role of the main elements of the spatial organization and urban landscape, which are the basis for understanding the city and create the reality of the concept of the city. It should be protected so that it fosters the ongoing feeling of the city and the general perception of the citizens about their city. The sense of continuity of identity and life in a city that has been around for a long time is among the most valuable achievements of development programs. Such an approach to the basic elements of the territory can provide the possibility of a place-oriented development based on the recognition of the territory as a "place." The first expectations from the urban development program seem to facilitate faster movements in the streets, dispose of surface water, and focus on the aesthetic appeal of the modern city while talking about a place-oriented approach to urban development seems a bit far-fetched. However, without speaking and writing on this subject, knowledge cannot be created, and action cannot be taken.

Talesh-a-Khele is a calling tradition of the Talesh people in Iran, rooted in the geographic and occupational demands of farming, ranching, and maritime life. Taleshi women and men use khele to communicate with each other or their animals and to deter wild animals. Beyond its practical functions, khele is also performed to express personal emotions in response to the natural environment. In this study, I explore the significance of khele in the everyday life of the Talesh people. By analyzing various performance practices of khele, I aim to examine how this traditional call reflects local lifestyle and cultural values, expresses emotions, and aids in understanding the formation of meaning through sound. Additionally, I investigate how khele embodies shared meanings within the community and reveals the link between memory construction, sound, and place.In the literature review section of this article, I introduce "calling tradition" as a broad umbrella term for outdoor communicative calls. This approach aims to recognize diverse calling practices across communities, deepen our understanding of these traditions, and offer a more inclusive perspective to academic discourse (Jahandideh 2023). To address my research questions, I developed an ethnographic ensemble as my methodological approach. The ensemble involved twelve months of ethnographic fieldwork, including observational ethnography (Barz and Cooley 2008), netnography (Kozinets 2020), soundscape recording (Schafer 1977), both individual (Stone and Stone 1981; Foddy 1993; Kvale 1996; Babbie 2014) and walking interviews (Aduonum 2021; Evans and Jones 2011) in the living and working environments of the Talesh people in Iran from 2021 to 2022. This study examined how khele engages with the everyday and occupational life of the Talesh people, reflecting their lifestyle and cultural values, and serves as a means of emotional expression. I identified and analyzed three practices of khele: practical khele for communicating with people, practical khele for communicating with animals, and emotional khele for expressing personal feelings. I emphasized that khele is a significant communicative medium in the Talesh region. Participants' memories reveal how khele intertwines with daily life, connecting to lifestyle, social relationships, and culture. Childhood memories show that khele has long been used to gather friends, foster neighbourly bonds, and build togetherness.Khele also facilitates family communication across countryside distances, helping closeness and coordination. The act of responding to khele forms a sense of being connected and a shared experience, enhancing a collective identity. This communal bond builds a supportive environment where individuals feel a shared responsibility for each other's well-being.I explored the cultural practices of the rural Talesh community and their relationship with animals. I found that khele serves as both a form of communication and an expression of affection towards animals. Additionally, its use to scare off wild animals highlights the community’s practical understanding of animal behaviour. The Talesh rural community relies on its cultural practices and traditional knowledge to manage conflicts arising from interactions with the natural world. These actions create a sense of belonging and control over their environment.Furthermore, I explained that in some cases, khele is an inner voice that encourages individuals to express emotions related to their surroundings or memories of rural life. The research participants’ accounts show how khele captures the emotional and cultural spirit of Taleshi life, helping individuals express themselves, preserve cultural heritage, and stay connected with their community and surroundings through the performance of khele. My research shows how khele helped me study the process of memory construction for the Talesh people and its engagement with place and sound. For my research participants, khele is more than just communication; it represents cultural identity, social relationships, and emotional connections to the past and present. The performance of khele reflects happiness, gratitude, and customs related to appreciating nature. Khele acts as a vessel of memories tied to childhood, neighbourhood, togetherness, and social gatherings, strengthening bonds and connecting people with the natural environment. It evokes the Taleshi lifestyle and revives family and childhood memories, holding significant cultural value.

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Problem Statement:

 How does place, beyond being a physical space, influence the formation of human identity, cognition, and experience? This article aims to explore this fundamental question by explaining the complex interaction between humans and the built environment.

To present a comprehensive model of the human sensory-motor experience and the creation of effective non-verbal communication with the environment, in order to facilitate the design of higher-quality and more humane spaces.

Relying on a descriptive-analytical approach and an in-depth review of the literature, this article seeks to explain the hidden patterns between space, experience, and meaning. Qualitative text analysis has been a key tool in achieving this goal.

Place is not merely a physical setting but a meaningful context in which individual and collective identities are formed. Spatial symbols and visual elements, as a common language, enable communication with the environment and the creation of meaning. The human mind is strongly influenced by spatial structures, and spaces can affect perception, emotions, and behaviors.

With a deep understanding of the relationship between humans and place, we can design spaces that not only meet the physical needs of humans but also improve the quality of life, strengthen a sense of belonging, and shape collective identity. Mind, body, and environment are inextricably linked, and understanding this complex relationship is essential for creating sustainable and dynamic human environments. The presented model can be used as a tool for designers and urban planners.

Understanding the desirability and usability of designs about human behavior and awareness of their needs and preferences about the environment is crucial for the success of urban designers. Attempting to answer questions about the differences and similarities of people's experience and reading of the environment and describing the surrounding world as it exists, can provide a reliable knowledge base for improving urban designers' professional perspectives. This research aims to answer the following question: What are the differences between the spaces designed by designers and the spaces perceived by the people? By reviewing theoretical literature and employing the grounded theory research method, this study explores the experiences of individuals and the perspectives of designers about well-designed urban spaces. By analyzing, coding, and interpreting information from in-depth interviews with these two groups, it develops a model. The model explains the differences in perspectives and actions between designers and space users. The findings reveal that people's viewpoints are shaped by their personal experiences, while designers' perspectives are influenced by their professional education and theoretical concepts. Moreover, the study demonstrates that space users primarily base their desired mental image on the physical component of space, followed by its functional and social components. When evaluating a space, its ability to evoke higher levels of meaning is considered a significant factor. On the other hand, designers prioritize the social and meaning components of a quality urban space, while still recognizing the importance of the physical and functional aspects. In the process of designing a space, designers emphasize the physical and functional components to provide a wide range of activities and possibilities.

Sense of place and sense of belonging to the place are among the concepts that are effective in improving the quality of life of citizens and provide their spiritual growth. On the other hand, in coastal cities, the coasts of cities are elements of identity and value and are formed by the context of the sense of belonging to a place. The research method in the theoretical literature stage is 'descriptive-analytical' method and 'meta-analytic' method, which has also used data collection tools based on library and documentary studies. Also, 'survey' method and 'questionnaire technique' at the level of descriptive and inferential statistics and covariance and Smirnov tests have been used for validity and validity of the realization. Findings show that according to the theoretical foundations of the sense of place as a multidimensional structure that expresses beliefs, feelings and behavioral commitments in a particular environment, which are the cognitive dimension, emotional dimension and behavioral dimension, respectively. Has been; Therefore, the sense of belonging to the place of beach users in the cognitive (identity) and emotional (attachment) dimension is at a high level. Behavioral dimension (dependence) is lower than cognitive and emotional dimension and shows that the beach has not been successful in meeting their needs that the lack of a beach line for the formation of recreational and water-related activities, interference of cavalry and pedestrians, threats of burnout and destruction of the historical fabric of Bushehr are effective in this regard.

The village experiences a different type of social life due to historical, identity and meaning interactions. This local relationship doubles the need to pay attention to social spaces in the villages. Since the social space is a valuable platform for experiencing the place in the village, it becomes important and necessary to investigate this issue and analyze examples in the rural development plan. The purpose of this research is  investigation the role of place-baced social spaces in the development plan of the villages of Kuhdasht. And the main question is; What is the role of place-based socail space in rural development plan? This research has been done by descriptive analytical  and qualitative method and based on library studies and a significant part based on field studies and observations. Hadi’s plan is a small version of the city’s comprehensive plan, which by ignoring the concept of social space and reducing it to physical and functional features in planning, has weakened the dimension of place and meaning in these spaces. According to the findings, the social space of the village is formed on the basis of meaning, and then it goes in the direction of function and fabric,  contrary to what is expected in the city. In addition, ignoring the unique features of the village, removing local patterns, ignoring people’s participation are other problems that are expected to be seen in future development plans. In addition, re-creation of rural social spaces is required to recognize and consider place-based characteristics.

 The focus is on defining resilient communities as local institutional and adaptive capacities, skills, energy and resources that empower local individuals and groups to take control of their communities to determine how to build strong, healthy and vibrant communities in which people are proud to live. Local communities, as the cells of urban life, are part of the spatial organization of the city that have the ability to be identified socio-culturally. Values such as social trust, social solidarity and social integration are seen as internal capacities and hidden wealth in urban local communities. Despite the efforts made, the lack of deep clarity in the conceptualization of local community resilience is one of the main reasons for the confusion about related concepts, so that it can be said that to date, a comprehensive model of local community resilience that includes the functioning of all physical and socio-economic components from the immediate impact to the recovery phase in the face of a crisis has not been available, or clarifying the concept and operationalizing the mechanisms that lead to increasing the capacity of the local community for resilience has been ignored, and until there is a correct and accurate understanding of the concept, it is not possible to move towards operationalizing it in the real city context. This research gap emphasizes the innovative aspect of the upcoming study. Therefore, the need to address this issue in order to make human settlements as sustainable as possible is felt more than ever. The aim of this article is to apply resilience thinking in the social space of urban neighborhoods and to present a resilient neighborhood model from a social perspective through a descriptive-analytical review of theoretical literature. In this regard, the main questions are posed as follows: What dimensions does a rigorous definition of a resilient local community cover? And what are the themes, categories, and levels of the resilient urban neighborhood model in its social space?

Theoretical framework:

This research, which aims to apply resilience thinking in the social space of urban neighborhoods and present a resilient neighborhood model from a social perspective through a descriptive-analytical review of theoretical literature, seeks to answer the first question, namely, what dimensions does a rigorous definition of a resilient local community cover? After reviewing studies in this field, and considering that it seems that three general categories of definitions can be identified; Definitions regarding the process of resilience, definitions regarding the neutralization of adverse effects and the ability to maintain sustainable performance, and definitions that address the range of characteristics of resilient communities provide the following definition: "By understanding resilience as a process, local community resilience can be introduced as an integrated framework including interactions between enabling factors (citizens, institutions, public attention and government support) and capacities (such as coping, adaptation and providing solutions) that are current at different levels. In fact, local community resilience is defined as the ability of a community to resist crises or disruptions, which emphasizes variables related to leadership, collective efficacy, attachment to place, preparedness, learning and social trust. The local community as a whole must effectively cope with adversity and learn from it."

In order to achieve the main objective of the research, the methodology is followed in two main steps; A systematic review of the studies conducted as the first step, for a descriptive analysis of the general characteristics of these studies, including the process of publication and temporal and geographical distribution and extraction of the main sources to conduct a qualitative content analysis as the second step. The PRISMA method was used for a systematic review of the studies conducted due to the clarity of the steps and a more detailed examination. In response to the main research question and within the framework of the interpretivist paradigm, a qualitative content analysis method guided by an inductive approach was used. This analysis was carried out in 4 stages including summarization, coding, classification and discovery of themes.

A descriptive analysis of all studies conducted in the field of local community resilience shows that after a steady trend from the beginning, resilience theories have been raised more seriously in 2015. This increasing trend continues at a very high speed until it reaches its peak between 2020 and 2022. This period coincides with the onset of the global pandemic, and the resurgence of ideas related to local soft governance and micro-planning in self-sufficient and autonomous neighborhoods and resilient communities. Also, in the two-phase search that was conducted (1993-2015 and 2016-2024), the graphs show that in addition to the multiplicity of links in the second period, in the latter period, the multiplicity of keywords used has grown significantly and has generally shifted from general and general areas such as individuals, adults, parents, infrastructure, green space and the like, towards more specialized micro-areas such as environmental psychology, spatial poverty, vulnerable groups, racial and minority issues and gender, local governance, environmental perception, mental disorders, well-being, coping behavior, environmental violence, etc.

In the presented model, 3 layers or levels can be identified, the first level includes the management-institutional system and includes the factors that empower local communities, and decision-making and regulation tasks occur in this layer. This level interacts closely with its lower level, the central layer, which oversees the capacities and potentials of communities and is responsible for providing public services with the aim of supporting and protecting against crises. The lower level also creates the physical-spatial context of the above levels and includes environmental elements and components and spatial patterns or the objective manifestation of the local community. The three themes of mobilization capacity, experience capacity, and role-taking capacity are established in all the aforementioned levels and are expressed through the 12 categories stated, in a round-trip cycle.

The cultural landscape, as a subsystem of the landscape, is influenced by rural development as a process towards village advancement. In recent years, the villages of Kuhdasht County in Lorestan, as villages caught between the duality of city and countryside, have been damaged by colonial development plans that, although adopted with the promise of rural improvement, have led to the destruction of the village identity. This article examines three villages—Khosrowabad, Pai Astan, and Abolvafa—in Kuhdasht County, Lorestan Province, through field observation. It appears that the development plans, without consideration of the village’s cultural landscape or merely objective attention to cultures, have undertaken actions under the illusion of development but have gradually altered or destroyed the heritage, values, and identity of the people. To protect the cultural landscape of villages as a form of development, it is necessary for development plans to be place-based and to consider the diversity and differences of cultures, with actions tailored to each specific area.

The Hadi plan, referred to as a plan for change and transformation in the physical-structural of villages, is part of the rural development process, the preparation and implementation of which is within the framework of the planning system, with criteria and regulations that affect the structure of villages, especially the value of land. Determining and establishing a legal boundary for the village, as well as the necessity of construction and development therein, has led to changes in land prices in villages, turning the village into a capital commodity guided by government organizations with a policy of concentration-based development, undergoing fundamental changes and transformations. Under the government’s focus on Rural Guide plans (such as Hadi plan) and its agentive and linear perspective to their formulation, which has led to the standardization of most plans, as well as the lack of public participation in development plans, numerous problems have risen from the planning stage to implementation in the projects. This study is descriptive-analytical and the data is collected through library research and field study, which is the result of a four-day trip to Kohdasht region of Lorestan province. This study seeks to find out why the present society, despite rural guide plans, is witnessing the lack of environmental quality in the physical and non-physical fields and lack of satisfaction in the development of the village? During a field visit to Pay-e Astan village in Lorestan’s Kohdasht region, it seems that the failure to realize development plans in the action stage is mainly due to the inability to understand and identify the environmental characteristics and territorial values of the village in the stage of developing the plan. The realization path of Rural-Guide plans requires a detailed knowledge of the location and attention to the landscape layers in the planning process. The requirement for this is the inclusion of a stage in the description of spatial planning document compilation services under the title of reading landscape layers, in which landscape layers are discovered with the help of a landscape expert and the participation of the local community, after which, territorial values are identified. This process will lead to the preparation of a Place-based program that guarantees the sustainable development of the village.

The environment around people can affect the formation of their behavior. If the environment does not play the desired role, a part of the chain of moral guidance of the individual and consequently the society will be disturbed. The question of this research is about what are the physical characteristics of the environment that supports ethical behavior. The purpose of the research is to provide physical examples for the environment that can provide a suitable platform for moral actions from the perspective of Islamic thought. This research has been done with qualitative approach and analytical descriptive method and using library resources. In order to answer the research question, the nature of behavior and types of ethical behavior were investigated first. Then the influencing factors on behavior were studied, one of which was the surrounding environment. After that, theories related to how the environment affects behavior were discussed. By examining the environment at three perceptual, behavioral, and physical levels, some of the moral orders found in religious sources at two perceptual and behavioral levels, under the title of religious anthropology and religious sociology, were identified and the factors causing disruption in these orders were identified. Finally, relying on the enabling nature of the environment and the theory of The Holistic Sacredness of Space, physical examples related to each of the perceptual and behavioral parts of the environment were presented in public spaces. With the realization of the physical characteristics presented regarding each of the levels of the environment, we can hope that the environment will become a platform for moral affairs.

In the urban landscape design process at Tehran University, one phase is dedicated to the “design imagination” (see A Landscaped Approach in Urban Design, Mansouri & Farzin, 2016) Students are supposed to read the place of the design and functional planning of the project and then conceive a single and integrated identity for the final product. In addition to the actual requirements for the design of an area such as geographical and functional conditions, historical monuments, and the transportation network, they incorporate citizens’ understanding of the area. The outcome of such integration is a narrative of the design that is reminiscent of fantasy which preserves the design’s spatial identity while maintaining the area’s actual and spatial capabilities. This method is the product of a new approach to place and landscape, which plays a fundamental role in the process of space restoration by helping to understand the target area for design.
By highlighting this point of view in the reading space of city restoration, landscape, architecture, and related arts, the journal of “Revitalization School” hopes to contribute to the development of scientific literature, highlighting the significance of using modern knowledge in the process of development and progress of society. In doing so, this journal intends to get the support of academic specialists while also enlisting the involvement and help of young scientists in their ongoing research and the use of novel techniques to address societal issues. This journal  declares that it is prepared to accept and present research findings within the journal scope from Iranian and foreign scholars.
The picture on the cover of this issue was prepared by Alireza Afzali, who designed the surrounding environment of Toghrol Tower in Ray city to create a communal space. His depiction is a fantasy-like and surrealist narrative, like a nightdream of reality, whose characteristic elements can be distinguished.

Village and city are the only official categories in the classification of human social life. This division includes the period when early humans stopped wandering and living in caves and settled down. The name of this period has been given as the agricultural revolution, which is based on settling and living in a fixed place. Since then, the stability of the place of residence has been recognized as the essence of human and societal growth, and its product has been named civilization. Civilization means the achievements of the Madinah, referring to the array of manners that the urban man adopted by dividing work and having more spare time to foster his culture and relationships. Given that compared to villages, customs were higher in the cities, the term civilization was selected to reflect supposedly the product of his urbanization. Comparatively, the village connoted a kind of backwardness and lack of development, which was documented by his place of residence. In naming, any manners originating from the city are superior to rural manners and customs because they reflect a higher level of knowledge and mastery over nature. Neither the divider nor the essence of division in this naming can be said to echo integrity but is the locus of occurrence. As the application of civilization to every movement of urban dwellers is against common sense and general human understanding, its accuracy makes it clear how important "place" is in the classification of human understanding of perfection and transcendence. So instead of providing a single spiritual criterion to explain perfection, he used an index that leads to a material criterion (city or village). In this approach, every act arising from urban life is a sign of superiority and a manifestation of civilization, even if it is not in line with rational and moral standards. In contrast to this naming, the Qur'an's approach is to separate the village and the Medina, which, instead of depending on the population or the type of production, has defined the characteristics of integrity as a criterion for the separation. "In the Qur'an, the word Medina has been used 14 times and village 60 times... In the Qur'anic terminology, all settlements on earth have been identified with the sign of a village, unless they are compatible with special criteria... The criteria of the Qur'an in identifying a city include the cultural competence of individuals and the presence and residence of a prophet from God's prophets" (Rehbari, 2008).In the logic of the Qur'an, a place is addressed with the two titles of village and Medina at two different times. When the event violates human development and integrity standards, the name of the village is used, and when there is a perfect event in that mentioned place, the name of Medina is used. Therefore, the Qur'anic division in the classification of the place of human life is not based on the location or the size of the place, which is based on its moral status. This implicit conclusion can be arrived that two different addresses to the same place for two different actions prove that the "place" is spiritual and, in today's interpretation, is a "place." The way today's knowledge recognizes the place and landscape as a living, soulful phenomenon that carries the meaning that the observer gains from the simultaneous interpretation and perception of "outside". So far, two opposing logics have been proposed to describe the terms city and village: first, the size and type of economy, and second, the action of the community living in. Although this discussion is per se attractive and important, limiting the place of human social life to the village and the city means neglecting an important and common group in Iran and many other lands. The result of this mistake is adopting plans and taking actions that are against the natural, human, and national rights of its inhabitants. Moreover, in the contemporary period of Iran and from the time of Reza Khan onwards, such a mistake has been repeated under the name Takht Qapu, or nomad settlement.Nomadic life is the third type of human social life, which, unlike the city and the village, is not only dependent on living together, but the condition for its realization is the fluidity of the "place" of the life of this society. Nomads have based their way of living and production on the dairy production economy rather than agriculture, which is dependent on land and its forced results requiring settlement and production dependent on a fixed place. They have set up their social system based on migration, benefitted from wide and dynamic pastures in the territory, and made a living by producing dairy, meat, textiles, and handicrafts. They have organized their social relations by defining the tribal and clan systems as described in various studies, and they have built a great civilization based on two specific social and livelihood systems, whose immaterial manifestations outweigh their material aspects. The traits of chivalry, freedom, chivalry, naturalism, patriotism, and many other social and moral traits are present in nomadic society. With this description, due to the occurrence of such mistakes in the classification of human habitations into cities and villages and the neglect of nomadic places, a large group of Iranian society has been eliminated. The calamities that have been imposed on this society under the title of development but caused by power-oriented motives or ignorance have caused great human and natural losses. The increasing unemployment and poverty in the nomadic areas of the country, which has led to the appearance of a strange figure of 20 thousand people awaiting death sentences for drug trafficking in Delfan city (Ebrahimi, 2023), is the result of these policies. For a nation that has established a nomadic civilization for thousands of years and lives in a positive interaction with its natural and human environment, the burden of monotony and customs that it does not know has no meaning other than the destruction of its existence and civilization. The way to improve the lives of nomads is to recognize their civilization and address their needs with regard to their living conditions. The nomads are the people of the place who have experienced and know the place to its vast extent, and unlike the nomads, they have a deeper understanding of the land and the place. What is the desire of man today?

The functional layout of student residences holds significant importance as these spaces serve as a collective ‘second home’ for their residents. Many students living in such complexes have left their hometowns and are adapting to a new city, often encountering individuals from diverse backgrounds and varying social behaviors. This adjustment period, especially in the initial months, highlights the crucial need for ensuring residents’ privacy within their living environment. This study aims to evaluate the relationship between the functional layout of these residential spaces and their ability to safeguard residents’ privacy. By focusing on specific criteria tailored to meet the privacy needs of student residence occupants, this research seeks to address the challenges posed by the transition to communal living in a new environment. To understand the role of spatial organization in student residences, this study focuses on the spatial thresholds that define boundaries between interior and exterior spaces, emphasizing the creation of solitude and personal territories. The category of solitude and the creation of privacy and personal territories have been addressed in order to able to determine the desired solitude for the residents through the evaluation of the effective components of threshold that are resulted from the spatial organization of such residences. Drawing upon David Canter’s theory of place, the study examines the physical-environmental, functional-activity, and perceptual-semantic components of student residences. Specifically, it evaluates two residential complexes—the Imam Khomeini International University and the Islamic Azad University of Qazvin—to analyze their centralized and linear structural configurations. In addition, the study incorporates theories of environmental perception, such as Gibson’s ecological model of perception and the theory of environmental affordance, which emphasize the role of movement in acquiring environmental information. It also considers Barker’s ecological theory, which suggests that changes in behavior result from changes in the environment. These theories inform the extraction of research indicators and variables in the theoretical model, providing a framework for understanding the relationship between spatial organization and resident behavior.

The research questionnaire consists of two main sections. The first part assesses the quality of spatial organization in student residences regarding privacy, focusing on independent research variables. The second part gathers social data related to the dependent variable of privacy, covering two components: environmental affordance and attachment to the environment. Both questionnaires utilize a 5-point Likert scale to categorize residents’ responses regarding privacy in student residences. To evaluate the theoretical models and determine the relationship between independent and dependent variables, a multivariate method of structural equation modeling was employed. This approach, facilitated by AMOS22 software, combines factor analysis and path analysis. Through logical reasoning, survey data and structural equations are analyzed to draw conclusions.

The analysis reveals that physical-environmental characteristics apply the strongest influence on spatial organization, with a factor loading of 0.83. Following closely, functional-activity characteristics rank second with a factor loading of 0.7, while perceptual-semantic characteristics rank third with a factor loading of 0.56. In terms of evaluating privacy criteria based on the dependent variable questionnaire, environmental affordance demonstrates a higher impact with a factor loading of 0.71 compared to environmental attachment, which has a factor loading of 0.66. Furthermore, the significant correlation between privacy and spatial organization is evidenced by a factor loading of 0.62, indicating that spatial organization plays a pivotal role in shaping privacy, with internal components interacting synergistically.

The results highlight the significance of inner courtyards as an in-between space, particularly in student residences, as they enhance productivity and spatial dynamics. Unlike linear designs, incorporating courtyards into residence spatial organization increases spatial thresholds, facilitating spatial selection and permeability. Additionally, the hierarchical arrangement of spaces within courtyards fosters privacy and territorial definition among residents. Overall, survey results underscore the importance of creating conducive atmospheres in student residences through a balanced integration of physical-spatial and perceptual-behavioral factors. These factors not only influence the desirability of residences but also contribute to resident satisfaction and the establishment of stable behavioral patterns.

This article examines the meaningful experience and perception of place among the technical characteristics of Yasujiro Ozu's cinema in "Tokyo Story" and works in the framework of Martin Heidegger's phenomenological approach due to the centrality of "meaningful experience of place." It is assumed that the meaningful experience of place in the technical characteristics of "Tokyo Story" is in accordance with the resulting components of Heidegger's phenomenological approach to place. As a result, the formation of this correspondence is raised as the research question. The current research is a qualitative type and is carried out by phenomenological method due to the importance of experiencing the place. Data have been collected based on reading books, observing the examined sample, and drawing a sketch of the understanding of the spatial relationships of the movie locations.The result indicates that in Ozu's mise-en-scene style, features such as repetition in the design of the graphic pattern of the backgrounds, repetition in the display of key locations, selecting nature in accordance with the mood of the characters, precision in the use of objects, uniform, and focused lighting, emphasizing the movement of the characters and creating spatial depth have caused the place to be defined based on Heidegger's phenomenological approach by fixing the place in the memory, evoking the imagination and allowing the characters to reflect on their position, perception in a broad environmental context concerning the elements and components of the surrounding environment. Furthermore, in mise-en-scene style, by expanding spatial connections between inside and outside, giving identity to places regarding social, cultural, and environmental contexts, defining limits, paying attention to the emotional aspect of the experience, perception of place in the context of daily life and human activities, direct experience of place, the variety of perceptual experience, and the possibility of interaction with others, the phenomenological approach to the place is adapted. In cinematographic features (low camera height and long take), considering the variety of perceptual experiences in viewing the place due to the low height of the camera, the perception of the place in the context of a comprehensive environment, the possibility of tactility experience, and fixing the location in the memory through the long take, the connection with the phenomenological components of the place is inferred. In the film editing style (shot-to-shot relationship by the establishing shots), by defining the place through the elements and details of the surrounding environment, man and his activities, the expansion of spatial communication between inside and outside, and the possibility of fixing and perpetuating the place in the memory, linking with the phenomenological discourse becomes obvious. Lastly, film sound (environmental sounds specific to each place and sounds outside the frame) with the possibility of perceiving the place in the auditory sensory experience, the experience of the place regarding the surrounding environment, the expansion of spatial communication between inside and outside, stimulating the imagination of the audience to visualize the spatial reference of the sound and the estimation of the size and scale of space, justifies the affinity with Heidegger's phenomenological approach to place.

Human has always been in interaction, one of its aspects is the communication with himself. In this relationship, on one hand, human is placed as a self- aware being and on the other hand, as the real self. In such a way that common sense is affected by his existential nature and affects the quality of life. The goal of the research can be considered to evaluate the biological aspects affecting the internal relationships of self- knowledge between human and the architectural body. Biological quality is created at different levels and shapes the environment in interaction with humans. The method of this research is a combination of qualitative and quantitative factors. So that, in the qualitative review, the topic is addressed using descriptions, observations and library studies, and in its quantitative aspect, it benefits from numerical data and analysis using the scientific method of Codas. The findings of the research show the formation of an internal relationship that has affected the quality of life and architectural environment. so that in each of the senses affecting self- awareness, Different quality levels are created. In this regard, it can be concluded that the purposeful design of architecture in order to shape the quality of life is influenced by the common senses of faith and time with the greatest impact, the sense of unity, presence and place with an average impact, and the sense of safety and awareness with the least impact. So that it is formed in a direct relationship between independent components (spatial physical perception, collective behavior, psychological) and connected components (common senses) and is a platform for achieving a desirable life. Therefore, this issue can be considered as a result of the internal relationship between three aspects of self- awareness, common senses and architecture, which is formed according to the relationship between independent and dependent components in architecture.