جستجوی مقالات مرتبط با کلیدواژه « ritual landscape » در نشریات گروه « هنر و معماری »

One of the fields in which human thought, intellectual and philosophical concepts and customs have been manifested throughout history is the architecture and architectural structures of buildings, through which humans have been trying to show off their cultural differences with other nations. Remaining works of religious and historical buildings and places show that throughout history, religious mixtures have benefited from visual arts in order to establish their existence and make religious mixtures eternal, which is one of the clear examples of that architecture, which always has a close relationship between art and Architecture and religious rites have arisen and with the appearance of religious rites, these places have become a symbol of the rites, considering the importance of the subject, the present article seeks to answer the question of how Islam and Zoroastrianism in Have they influenced the design of religious places? In order to answer this question, the comparative-historical study method has been used, and the basis of collecting information and data in this article is based on the library and field method, the results of the comparative study of the studied samples showed that the Blue Mosque and the Atashgah of Adrian Qavam and They borrowed their beauty and artistic taste from the religious ideas and mixtures of Islam and Zoroastrianism. Finally, with a comparative comparison of the Blue Mosque and Adrian's cremation ground, it can be said that the concepts and mixtures of the Islamic religion have been manifested in all aspects of the ritual landscape, both in symbols and myths, and in the body, but in terms of activity and performance and the ceremonies held in the Blue Mosque in comparison with The fire pit is less visible and the Zoroastrian ritual landscape is depicted in this collection mostly because of the ceremonies and symbols that exist in the collection.

The challenges toward transition to sustainability require profound structural changes made in socio-technical configurations. Urban living laboratory(ULL) is identified as a platform for utilizing the potential of citizens' lived experience and realizing their participation. Regarding the wholeness principles in landscape architecture, the present study is to show the implementation of ULL using the potentials of ritual landscape as a daily landscape, will facilitate the transition to cultural sustainability and thus urban green contemporization.

With an overview of theoretical foundations based on highperformance architecture theory, documents relating to Jamaran neighborhood were studied. In-depth interviews were conducted with the influential stakeholders of the neighborhood to obtain an adequate awareness of the area. Then, by applying the categories derived from coding the interview sessions and analyzing them by the grounded theory method, the strategies for implementing a ULL in the context of Jamaran neighborhood were investigated.

The findings in Jamaran neighborhood identified categories that during the theorizing process, confirmed the role of ULL as structures in the daily living context of residents in using the potential of ritual landscape to facilitate the transition to sustainable development and thus urban contemporization.

the results indicate that the implementation of a ULL in the traditional Iranian neighborhoods requires full recognition of the decision-making power of locals in processes related to the ritual landscape as a routine procedure and it facilitates the transition to sustainable development. Also, the ULL’s effects on the recognition of indigenous and their tacit knowledge are to be considered.

A ritual landscape is a combination of ‘Place’, ‘Event’, and ‘Manifestation’ in which the latter one is stronger than the others. In a ritual landscape ‘observation’ and ‘participation’ are considered as the main elements. The key actors in ritual landscape are the ordinary people as the audiences who participate in comprehending the play are of the same type.The ritual landscape is not the narrator of history, similar to what is happening to the myth; but instead it speaks of desires, concerns, and worldviews of past times. Therefore, criticizing it as a real fact and a narrator of history might have the anti-cultural consequences. The religious ceremony of Carpet-Washing (Persian: Qālī shūyān) held in Mashhad-e Ardahal is one of the ritual landscapes in which there is a combination of two traditional ceremonies belong to the Iranian Pre-Islamic and Post-Islamic cultures both in one ceremony. The event is held on the second Friday of the month of Mehr (October), which is according to the calendar of the propitious times (Saad) in ancient Iran, and its story is based on the blood revenge for an offense committed against the Imamzadeh. The symbols used in the ceremony has such a diverse and combinational aspects that decoding them can expose many ways for understanding the Iranian culture.Although the carpet-washing ceremony is kind of landscape that has gradually formed with many historical developments, but recent actions toward them with the aim of ideological interpreting might jeopardize its historical and mythological dimension. It should be noted that the ritual landscape cannot necessarily be evaluated by rational interpretation and its useful outcome addressing the utilitarianism; Rather, it is more appropriate to be considered as a manifestation of past culture in relation to the place. The combination of two rituals of ‘Choob-Dastan’ (People with sticks in their hands) and the emotional ceremony of ‘Nohe-Khani’ (a musical performance and mourning for Imam Hussein during the Moharam) together with the simultaneous participation of the actors and audiences in the ceremony, brings a special feeling toward an important event happened in the past of this territory, which its connection with the Imamzadeh's blood revenge gives the ceremony a sense of justice; as a final word, the ritual landscape of Qālī shūyān must be preserved.

One of the components of the vitality of urban spaces is the citizen presence with the aim of “being in space”, which results in the improvement of social relations, increase of security, creation of a sense of belonging to the place due to the increased possibility of individual and collective memories, and reduction of crime in the city. Ritual spaces have long played an important role in shaping urban landscapes. They have been strongly experienced as urban public spaces and have been one of the main reasons for the formation of cities. Today, the physical components of traditional cities, even if survive, lack dynamism and citizen presence, and their activity is limited to specific social and religious occasions. In the two-day field visit to the historic fabric of Gorgan City, what attracts visitors most is the multiplicity of Tekyehs, Hussainiyas, and mosques, which are located in the center of the neighborhoods and considered as public open places with high social, religious and economic potentials. In the past, they have been the manifestation of culture, religion, social life, and formed the social identity of the people living in Gorgan City. However, today, due to the change in lifestyle, people’s needs, and modern urbanism model, they have become inactive centers in the heart of the historic and valuable fabric of Gorgan City. That is why the present study aims to use a descriptive-analytic method to examine the heritage and ritual landscapes of Gorgan City in old and new texts and references, and explore the reasons for the multiplicity of mosques and Tekyehs in this city using related texts and field study.

The bath and bathing process beyond a place, and consequently an activity related to the individual and public health, has traditionally been a communal activity in Iranian society which, gradually and as a result of the entry of human mentality into an architectural communal space over time, has become subject to the objective-subjective rule. And because of the effects of the social connections, religious beliefs, the influence of classified society and cultural traditions into the framework having the hierarchy of access, privacy, communal and service space, it has become a phenomenon beyond a communal activity, personal practice, or related to a particular social group. Moreover, in addition to surrounding all these groups because of the considerable time spent by the people of traditional society in this framework, and rooting this building in urban plazas, neighborhoods, alleys and lanes over a long period of the history of Iranian human life, the bath has taken an unconscious form, coupled with custom and religious beliefs and, in other words, has become a social ritual. This paper has attempted to prove the claim that bathing is more than an individul health practice, and in fact is a ritual social activity in the traditional society of Iran, through the understanding of the “social behavior of the bath” and related events by using two following study procedures. These two study procedures are 1. examining library resources including the study of historical and literary texts, besides 2. field study of the motifs and structures of Iranian baths based on the Study of Ganjali-khan bath in Kerman, as one of the most excellent baths in urban plazas in Iran.

The landscape is an objective-minded phenomenon that is shaped by the human understanding of the environment and takes on different forms in the context of history and time. In the meantime, the paradigm has been created with concepts of identity, such as culture and religion, and created a specific objective and mental effects with respect to particular spatial situations. The core of the cultural landscape is seen by three elements of the environment, time, and man. The two-way relationship between each of these factors leads to the creation of a new element. Human beings reminisce over time and shape history. A factor that has been one of the main cornerstones of culture in human life and human history (requiring space to remain in time).The presence of human beings in the environment and its experience will lead to the formation of space, a place where human presence is meaningful, and the agent that creates the dimension of memory and creation of the mind in the landscape.Rites are a symbolic social show that appears under certain conditions in the community, and it is up to the people of the community to act in that particular way. Rites in all human societies are sacred acts That members of the community feel committed and committed to doing so. The ritualistic aspect is part of a cultural perspective that reflects the customs, ceremonies, religions and religious rituals. Ceremonies such as the Nowruz ceremony in Iran, the celebration of cherry blossoms in Japan, the celebration of watering in Thailand, cheesecloth in the UK, and many others are nature-shaped ceremonies, rooted in respect for natural elements. The ritualistic view as a subset of the perspective and as an important part of the cultural landscape is considered to be the reaction of society to its spiritual needs.The ritualistic view as a subset of the landscape and culture has the same characteristics of both. According to the definitions given in the ritual section, the ritualistic aspect is initially formed in the context of nature; Because nature, the bed and the creator of the elements constitute the ritual. Nature is the context in which man and history are formed, and their interaction with nature leads to the creation of culture and religion. Perhaps the strongest link in the nature and customs of the people can be found in ritual and sacred centers. From the past, living near human nature has been very important to humans Therefore, this paper tries to identify the effects of its appearance in Iran by examining the concepts of the landscape and the ritual and the recognition of the ritualistic concept. The research methodology of this paper is of a qualitative type and combines an analytical-descriptive and citation research method.Based on this, using a library method and using authoritative sources, a wide range of sources related to the landscape and religion was studied. By comparative study, inferential and inference method was used to analyze the cases presented in the ritualistic viewpoint And its aspects have been addressed.

Ritual landscapes are the result of social interaction with the surrounding environment and retell the cultural aspects of societies in various concepts like believes, faiths and religions. The religion as a cultural component is between the recognition factors human groups and is considered as an important factor in the formation of Iranian cities and their social life. Holding religious ceremonies has resulted in the addition of semantic dimension to the space framework and has created the superposition of two objective and subjective aspects resulted from this interaction of ritual landscapes. Therefore, the ritual landscape is an important factor in the recognition and perception of Iranian cities landscape and this problem clarifies the necessity of dealing with ritual landscapes in the recognition of the cities landscape. Mythical and naturalistic beliefs has been accompanied with the formation of a close relationship between the ritual landscapes and natural elements. The formation of exclusive naturalism concept, in the form of water companion, sacred tree and place has been considered in ritual landscapes and this pattern has continued in the way of Iranians world-view. The holding form of the religious ceremonies as the actions aroused from common beliefs, has given the ritual landscapes a social nature, in such a way that some operational spaces have converted to public spaces by accepting the conceptual aspect aroused from religions and the social dimension has been flourished in these landscapes in the form of outing-pilgrimage tradition. In Kerman province ritual landscapes, beside the continuation of conceptual and social dimensions, has resulted in the formation of physical and conceptual turning points. This writing is formed by the question of why and quiddity of the religions effectiveness and ritual landscapes on the perception of the formed landscape and investigate the various specifications of ritual landscapes and its appearance in cities and villages of Kerman province. naturalism and pluralism of the ritual landscape have affected the Iranians interaction with their surrounding environment in the form of physical pattern and common meaning. The affecting type and state in ritual landscapes in Kerman province is observed in the format of turning point and different performances that sometimes is seen in the shape of independent spaces in the natural context and sometimes in the context of cities and villages and in close relation with other spaces, and anyway, affects the perception and recognition of landscape.

Iranian people have always had a deep bond with their surrounding nature and their cultural aspect was also affected and in relation with the natural landscape in a way that by studying the religious sites of Iran we can discover a constant companionship of natural elements along the sacred places. This kind of landscape goes beyond its religious function and the interaction between man and the environment creates a potential for social and recreational functions along with its religious aspects. The principle of purposefulness in the choosing of recreational destination for the people of Iran has led them to adapt space creation of their holy monuments to this tradition and the multi-functional role, which can be adapted from the structure and hierarchy of the entrance and courts of Shah Nematollah’s tomb, and for each of these courtyards in proportion to their creational elements, different behavioral aspect and status can be determined that is associated with the behavioral contract arising from the tradition of pilgrimage.Due to the importance of cultural landscapes in the identity of a nation, maintaining and keeping the function of visiting graves and religious buildings not only helps the existence and transition of a historical value to the next generation, but also prevents the deterioration and collapse of behavioral contracts rooted in their history and identity. By choosing Shah Nematollah Vali’s tomb as a case study, in addition to investigating the tradition of pilgrimage-excursion among the Iranian, this paper investigates its effect on cultural landscapes and then, studies the features of the tomb and the functional role of its different parts in the tradition of pilgrimage. Furthermore, the field observations show that how the continuation of this tradition has encountered problems due to the change in social values and new laws in dealing with religious places and changing the attitude toward this behavioral station has transformed the old tradition into an anti-value.

For centuries, ritual


spaces have played an important role in shaping the landscapes of cities and the religious and cultural foundations of human societies. Some historians believe that one of the main causes of the city’s formation is due to its ritual and spiritual performance. Thanks to the experience of spatial co-participation, ritual spaces are considered as the strongest collective space experiences in Iranian culture which have created positive environmental qualities for strengthening the interactions and social relationships by having a close relationship with the natural factors such as the water and tree, and enjoying a collective and ritual nature; consequently, they have created the possibility of the formation of a single mindset in the inhabitants of different cities. Since the beginning of the Islamic era, ritual landscapes have continued in a particular way in the perspective of Iranian cities and this have led to the formation of some changes in the bodies of cities, their social life, the perceptions of their citizens, and in general, the identity of Iranian cities.
The present study aimed to investigate the effects of ritual landscapes on the identity formation of Iranian cities through integrating their common form (natural) and subjective (social) content.To explain the effects of ritual landscapes, at first, the common pattern of their naturalistic and social meanings was investigated and then their impact on the identity of cities was studied as the social and semantic milestones. After that, considering the concept of the spatial organization of cities which is a subjective concept and based on the communications of the two main components of centrality and small regions (neighborhoods), the scope of the influence of these landscapes on the identity of cities was investigated at the three levels of the centrality of city in the ritual cities (macro), a network of ritual neighborhoods in the city center (middle), and the independent religious neighborhoods (micro).
In many Iranian cities, a similar pattern of ritual landscapes has caused the development of cities and their neighborhoods, and these common characteristics and effects due to their ritual, social, and semantic nature play a prominent role in the field of landscape perception by the residents of these neighborhoods and towns and this has become part of the cities’ mental and conceptual aspect.

Religions present their followers with a religious world that simultaneously set the worldview as well as the ethos of the community of the believers. The Mandaeans are the followers of an ethnoreligious minority who are originally living in Iran and Iraq. By drawing on the landscape of ritual performance and certain ritual constructs among the Mandaeans, this essay intends to show how the Gnostic Mandaean cosmology and ethos are symbolically manifested in their aesthetic sense and the way they approach their rituals.