Showing 6 results for akbari
Mojtaba Akbarian, Seid Abbas Yazdanfar,
Volume 2, Issue 1 (6-2014)
Abstract
Traditional societies and religious and public buildings and cities will always have a special role in the expression of the sacred, mostly common values that exalted the purpose according to God and the truths of existence were in charge of With the advent of modernism and changing human relationship with the divine, while changing values and reduced it to a purely experimental purposes a substantial part of this important mission, the Museum was transferred to the emerging phenomenon. Contemporary Museum, an institution that has the object and effect of its connection with the universe, the data are incomplete understanding where another place to supply the above mentioned do not have. Phenomenological approach to the study of the logic of the museum features a variety of word origins and roots of garlic Genesis and evolution of the tradition of the modern concept of the museum deals. The results show that although the museum by providing a platform for the generation and transfer of knowledge is undeniable values, But the kind of understanding that comes from looking at the human-centered detail oriented and modern, as notable flaw is in need of revision. So in order to get closer to a true understanding of the concepts mentioned in Islamic culture and focus on its proper relationship to the human - nature of the museum and defined. Museums look at a system that is as special institution of the universe, In connection with its defined, is trying to link a range of natural history and natural places, with a verse approach towards spiritual and cultural - culture, memory and the representation In order to understand the growth and development of human life and reasonable relation to the actual creation step.
Maryam Akbari, Mohammadmehdi Moulaii,
Volume 6, Issue 4 (winter2019 2019)
Abstract
Islam spread quickly less than half a century on a large scale - from Spain to the borders of China. While, Christianity spread slowly during several centuries. After the spread of Islam in the West of Asia and the evolution of intellectual foundation of the community, the need for creating cities in accordance with Islamic lifestyle through making the least changes to the existing structure, resulted in adopting a new approach like converting churches into mosques in many Muslim cities. This research studies the various aspects of Islamic and Christianity beliefs on the process of converting churches into the mosques. The questions are: How have the formation of spaces in churches and mosques influenced by Islamic and Christian ideological flows? How have the Islamic thoughts embodied in the Christian architecture, during the process of converting churches into the mosques?
The hypothesis of this research is: “the formation of historical process of converting churches into the mosques is because of either existence of parallel aspects in Islamic and Christian theology or flexibility of Islamic thoughts in influencing by aesthetic patterns”. Based on the research questions and to examine the hypothesis, we analyze the process of converting churches into the mosques through using library source and adaptive approach of historical-interpretive method. Findings indicates that the origins of these monumental buildings is the simple form of a house that later developed to magnificent architectural forms in response to historical events. Due to the idea of collective worship in Islam, more diverse range of religious buildings were created in Islamic era than Christian era. The introduction of Islam to the new cities and its political power influenced the architectural aspects of the cities. In spite of the parallel aspects and common roots of the early churches and mosques, it was probable that churches were used for different purpose, but the process of converting churches into the mosque in the newly Muslim regions shows the compatibility of Islam with the culture, ideology and the main purpose (worship of God) of Christianity.
Mahdi Hazehnejad, Ali Akbari, Shabnam Ansari,
Volume 8, Issue 2 (Summer 2020 2020)
Abstract
Science there is unique qualities in Persian architecture which properly meet the hierarchical various needs of human beings as well as it can be reproduced as an examined pattern in today architecture, it is always a matter of question and reflection.
(Persian architecture is always a matter of question and reflection because it properly meets the hierarchical various needs of human beings, also can be reproduced as an examined pattern in today architecture. ???)
This is doubly important in the case of sacred spaces in Iran, which have always represented the pinnacle of the art of designing form and space in Persian architecture and today face challenges of nature and identity. Meanwhile, there is a variety of approaches to identify what researchers were interested in and sought out in the buildings of past Persian architecture; including: The formal investigation of the historic buildings, the recognition of the context conditions and the period of time in which architectural works influenced by political, economic and social affairs were built in the historical context, as well as the profound effects of geographical and climatic factors on the structure of buildings. Some others have also introduced the entanglement approach to the cultural manifestations of every people, including Iranians. By studying and recognizing literature, poetry and fine arts, which touches the lives of human beings, they study architectural works in this field. They consider understanding each one without the other, to be incomplete, inadequate, and impossible. This study, based on this hypothesis that what was produced by the Iranian artist, certainly has a form of embodiment of the imaginary forms of the mind-maker and the experience of every place simultaneously is a mental and physical experience, by asking about the concept of imaginary and metaphoric concepts in art and architecture, based on interpretivism philosophical basis and qualitative approach to research, by using the research design of discourse analysis and descriptive-analytic research method, tries to answering the questions of the research. The results of the discussion show that the imaginary forms and metaphorical meanings in construction of the mosque and the shrine of Sheikh Abdul Samad in Natanz can be classified in four respects: 1. Imaginary location of the building and its relation to the time; architects of both two buildings, in their eternal vision of time, have taken a position for two buildings which brings immortality to the mind. The collection is conveniently located in such a way that sustainability of the natural structures and interaction of cosmic forces in it, creates a microcosmic which eliminates the presence of time. These two buildings, adjacent to the 1700-year-old plantain and the 2000-year-old Qanat, as human-built nature, are located in such a way among natural structure, which strengthen the existing nature and show its complete conformation with the existing cosmic order. 2. Domes as the mirror of the sky and as the mirror of earth; what is the poetic aspect of the shrine’s dome, with its not so great proportions, is the metaphoric role of a mirror-like tile on it, which exactly reflects the natural blue sky of Natanz. Outer shell denies its existence and becomes a mirror to represent the sky. The dome of the shrine, which is a symbol for a mystical journey, loses its rigidity and points to light and transparency. But in the mosque, the principle is based on the lack of external identification, simplicity, and inwardness. The dome of the mosque, with its earthy color, is a mirror and a symbol of the earth. Also, the northern portico of the mosque is covered with turquoise tiles and represents the earth as the sky. 3. Metaphors of light and darkness; the cavities embedded in the dome of the mosque are located in such a way that during daylight hours that shines the light rays like a waterfall into the inside. What falls under the dome is the rain of light which represents the essence of God, but in the shrine, shining of light is opposite of the mosque. At this place, the dome space, in opposite of mosque dome which is dark, is full of light. The dome which is the symbol of heaviness, rigidity and pressure is based on light beams. And 4. Imaginary of materials and body of two building. In these two adjacent buildings, materials and surfaces possess their own languages. Bricks and soil represent poetic signs of the human being's essence, and therefore establish an intrinsic connection with their audience. On the other hand, the soil is one of the four classical elements in the thought structure of Persians, consequently, with its pretense of earth, becomes colorful and smells of sanctity. Water represents another classical element which presents in the building. Both two buildings are necessarily multisensory and thoroughly comprehend the sensory perceptions of their audiences. The proportions of the body of the building and its proximity to the human body have constructed a humble and humane complex. Since human being receives and comprehends the world with his body, Here the experimental world is organized and defined and meaningful around the body of individuals, In fact, the empirical world of humans, has two simultaneous centers: the body and the physique of Shrine and mosque. In conclusion, it should be emphasized that all of the elements, forms, spaces and the geometry of motifs in this complex represent the authentic experience of the tradition of construction in the land of Persia and based the ontological aspect, it comes from the way of being-the-world and settling of Iranians.
Miss Maryam Akbari, , ,
Volume 9, Issue 4 (11-2021)
Abstract
The intertextual reading of narrating the life with the experience of space in the inner layers of mind and emphasizing the unconscious memories is a mental cognition method of the past architecture. In this paper the architecture of Iranian introverted houses has been interpreted based on mentality scheme and the Mobius theory. The nature of Mobius strip spread out inseparable layers and traverses the inward-outward path simultaneously. It is a long soft rectangular strip that is obtained by wrapping and connecting the two ends. The Mobius strip’s start and finish will be same, so the movement on it will be repeated infinitely.
The purpose of mental interpretation of architecture is to face the deepest layers of existence and to re-learn the identity we have forgotten. The starting point in the deepest layers of existence is the point that we will return to after the inward and outward path. The concept of home is defined as the starting point for moving into the deep center of existence, in which the study interprets the architecture of the house by emphasizing the experience of space from the mental perspective of the dwellers or guests present in these spaces, without judgment and with intertextual reading.
This study uses qualitative research strategy to interpret the past architecture subjectively. It also seeks first-hand information by exploratory-interpretive library studies about "In-Between Reality" in the empty space of the house and its role in arousing the hidden layers of the mind. The study specifically examines the relationship between the subject's mental perspective as a dependent variable and the internal domain of the home as independent variables. The analysis is done semantically, which explores the intrinsic possibilities of the text and the epistemology of home architecture. In order to complete the discussion in this article, the mentally hidden layers are adapted to the Mobius surface and provide a method for reading the architectural space by using narrative knowledge.
The conclusion of this paper shows that reading the narrative of life in Iranian introverted houses that is a method of architectural cognition will occur through the passage of time as the Mobius phenomenon passes through itself. Providing a way of interpreting the mentality scheme in architecture is possible through the epistemology of the concept of home and the discovery of the interior of the inhabitants as they move to the next level of existence. This is a profound transition to lost spirituality that requires internal transformation. Such insight is unusual for ordinary humans, but not inconceivable. The experience of meaning in architectural space in narrating the life Iranian houses further us into the Mobius-like path in the hidden layers of our minds. The end of this path leads to Mirror Vision- mirroring mystical intuition- in the philosophy of Suhrawardi. Directing the path of the mind from inside to inside will increase one's ability to recognize and return to oneself.
Ms. Zohre Bahrami Kian, Dr. Ali Akbari,
Volume 10, Issue 3 (3-2022)
Abstract
Since the sacred shrines are mainly located in the historical contexts of cities, preserving the historical identity of the context is one of the challenges in new developments. In some plans of developing holy places, it has been observed that the principles of planning, regardless of the existing spaces and the historical memory of pilgrims of the building and identity of the surrounding texture, has destroyed the intergenerational memories of individuals and cut off their mental connection with the building. Considering the social and cultural necessity of preserving the spacial and historical identity and mental relationship of people with the place in development planning, this study tries to base on the viewpoint of users in their lived experience of worship in the shrine of Hazrat Abdul Azim, define and examine the research hypotheses; Then interpret the data in a phenomenological way and offer operational solutions as the basis of intervention in holy places. The philosophical paradigm of research is critical discourse. Due to the nature of the variables, the research approach is qualitative; research method is the survey and research design is descriptive-analytical. Explaining the theoretical foundations of research and determining research variables has been done through library studies and field studies, including direct observation, interview and distribution of questionnaires.
To analyze the originality of people's mentality in the face of space, three hypotheses were proposed: 1. it is assumed that the geometry of spatial relationships, the type of connection with the shrine (dome) increases the sense of place attachment in the users. 2. It is assumed that the use of spatial quality factors affecting the perception of users leads to greater presence in the place. 3. It is assumed that the signs of historical identity play a role in the meaning of space and place attachment among users. The contribution of each factor has been analyzed and effective in designing new spaces. In the first hypothesis, the result of Pearson correlation test between the components of spatial relations – connection with the shrine and the sense of belonging, the correlation coefficient is 0.377. The value of a significant number is less than 0.01 and therefore there is a significant relationship between these two variables at the 99% confidence level. In the second hypothesis, the result of Pearson correlation test between the component of spatial quality factors affecting users' perception and the presence of people in the place shows a coefficient of 0.311. The value of the observed significant number is less than 0.05, which is less than the standard significance level (α = 5%). Therefore, there is a significant relationship between these two variables at 95% confidence level. In the third hypothesis, the result of Pearson correlation test between the component of the sign and its structure and the component of meaning and memory in place shows a coefficient of 0.377. The observed significant number is less than 0.01, which is less than the standard significance level (α = 5%). Therefore, there is a significant relationship between these two variables at 99% confidence level. Finding results of the discussion show that the spatial hierarchy of the building, visual relationship with the dome, quality factors affecting users' perception in any space and the existence of meaningful signs have a direct, positive and significant effect on the components of place attachment in people mental identity of place and preserving them makes the place more identifiable. According to the analysis in this study, it can be concluded that the most important issue in the development plan of historical religious sites is the originality of the mentality of individuals towards spaces and places. The mental thing formed in the subconscious mind of the people remain the guarantor of the creation of the spiritual mentality of the people in the space and basically forms the subjective nature of the space. This is more important and fundamental than the objective nature of the building because meaning is the most essential element of being in spiritual situations. This issue was also indicated in the statistical tests of the research. Therefore, in the context of religious history, the presentation of the same and modified copies (which is also contrary to international rules and regulations) calls into question the value, efficiency and desirability of the initial model and reduces its historical significance. As a result, in development projects, giving a repetitive motif, pattern or elements can not solve the context problem, and this leads to the unification of anonymity. Depending on the potential of each field, the presentation of development plans will be numerous in cities. Citizens' dissatisfaction with the current development plans shows that the sense place attachment among the users is enormously important. Therefore, disturbing memorable situations under the pretext of development without effective planning will reduce the value of the place.
Dr Seyed Abdolhadi Daneshpour, Mr Babak Akbari,
Volume 11, Issue 2 (4-2023)
Abstract
Ashura rituals, as one of the important components of Shiite culture, arise from a historical fact that has gradually acquired a social nature. These rituals, like any other social phenomenon, have unique features that will have their own spatial effects throughout history. the localization of the ritual matter depends on going through a long historical and social process. This research seeks to examine this historical and social process by recognizing the nature of ritual from the perspective of social sciences such as anthropology and sociology to find different aspects of how the physical and spatial manifestations of each of these aspects Explain the ritual and explain how the historical and social process of localization of the Ashura ritual. For this purpose, theoretical and historical data are reviewed based on a research method called qualitative content content analysis. Based on this research method, an open coding is performed based on the nature of the ritual, which provides a three-dimensional definition of the ritual. This study shows that the ritual as a metaphor is a reflection of the culture of a society and at the same time as a disciplinary matter is a pattern of behavior and regulatory system and in addition a dramatic matter can be It counts. Then, by classifying the historical data based on the above-mentioned open coding or the same aspects of the ritual, the basic concepts of analysis in research are produced. These concepts illuminate the spatial and physical manifestations of the emergence, metamorphose, and historical evolution of each of the metaphorical, disciplinary, and theatrical aspects of the ritual. Finally, by summarizing these concepts, the themes or the final results of the research can be obtained, which represent the historical process of localization of Ashura rituals. The findings of this study show that the historical process of localization of Ashura rituals in the history of post-Islamic Iran has gone through three different historical periods. Each period can be identified based on how the metaphorical, disciplinary and theatrical aspects of the ritual took place. Also, how these aspects emergenceed, metamorphosed and evolved leads the Ashura ritual to create different spatial features. The first period coincides with the reign of Albuyeh in the first centuries AH. During this period, the emergence of the disciplinary aspect of Ashura Rituals led to the establishment of lamentation tents in the Bazaars of cities. In this way, the first step of localizing the Ashura ritual is formed by producing pointing ritual spaces in the bazaar as the heart of the city. Also, the emergence of the metaphorical aspect of Ashura mirrors takes place in this period, but ritual from this perspective does not have the opportunity to appear in space until the second stage, ie the Safavid period in the ninth and tenth centuries AH. In the second period, with the evolution of the metaphorical aspect, rituals are performed in the private spaces of homes. These private spaces are associated with the establishment of the Recitation of Rawza tradition. the Recitation of Rawza tradition is also the cause of the dramatic aspect of Ashura rituals. The evolution of the disciplinary aspect of the religion in this period, with efforts to expand and control local conflicts at the same time during the performance of Ashura rituals, causes the ritual matter to be located in the city streets as a platform for mourning groups. Eventually, in order for the government to control the performance of rituals, these routes end in government squares. The third period is contemporaneous with the Qajar period, in which ritual spaces acquire the character of a theater and a museum, which is due to the evolution of the metaphorical aspect of ritual. In this period of dramatic development, the ritual in the last stage of its localization process leads to the expansion of the construction of Tekyeh's and Hosseiniyah's based on the spatial and physical pattern of Khanghah's of Sufies and circular axes of movement of mourning groups. In this way, the movement of mourning groups started from a local Tekyeh and after crossing the streets and squares of the city and Bazar, it ended again in the same original Tekyeh. The localization of ritual in the third period leads to the creation of classified, feminized, museum, and theatrical ritual spaces, and forms the last stage of this historical process.