Journal of Researches in Islamic Architecture

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Indigenous architectural masterpieces have broad dimensions that can be studied in different areas of focus and identified with their original patterns to transfer a new framework based on fundamental principles concerning the particular time and place. Architecture of each territory is the outcome of the beliefs, culture, climate, industry and the ways in which the land is built. Therefore, architecture is considered as the mirror to represent the interests, resources, knowledge and ability of its creators. An architectural work consists of forms and shapes in spatial framework the open and closed spaces and openings Shows, empty and full volumes and physical characteristics, hierarchies and measures. The color due to the extent of its role with psychological effects in social beliefs holds a special place playing an important role in the projection of an architectural expression. In the analysis of the different layers of the architectural works and the style of each architect, color has an important stance .The factor that relates architects` thoughts and emotions, on one hand and themes, theoretical principles and the cultural and social structures of the building, on the other hand. Therefore, investigating the type of color and its application in traditional architecture opens a window to recognize some of the features of this unique style of architecture and the artistic and architectural ideas, attitudes and abilities represented in the context. Although many articles and books have been edited and compiled on architectural history, building analysis, and stylistics amidst which there is a minor issue considering the color, in general, or the colors of the buildings, there is felt to be a great need to specialized researchers about painting and architecture in ecological aspects and its cultural roots in the historical civilizations. Color in architectural studies of West has been focused from psychological dimension since Bauhaus period, but in the social and ecological aspects, the most recent researches have been done on archetypes and indigenous and religious attitudes mixed with architecture. This research aims to identify and review the physical and emotional aspects of applying blue color in architectural practices of Uraman. Architecture in Kurdish territory has remained mysterious and full of legends so far in many ways, although its physical structure, more or less, has been paid attention to by many researchers but it cannot be said that researchers have been able to analyze its origin, particularly in semantic dimensions that require in-depth review. According to Uraman area, the research population is geographically widespread but considered proportional to the number of numbers required to include all aspects in order to achieve the validity. Therefore, five regions of Kamaleh, Uraman takht, palangan, naravi and hiravi were selected with suitable scattering. Among 40 aged people residing in these areas (55 to 90 years), questionnaires were filled in the form of interview. In addition in the initial evaluation and field studies, the presence of blue in the arrays, the window and Folk Literature endorses the need for research in this field. Although the present research is an effort to explore the beauty formation in the architecture based on the local culture and try to represent it in contemporary architecture, also to a large extent, it is located in the field of the fundamental studies. In this study, the influence of beliefs, geography, climate, literature and aesthetics as the independent variables on how and why to apply the paint and color in a traditional residential architecture, as the dependent variable is the focus of this paper. This research is descriptive and analytical. Part of the data has been collected through library research methods. Analysis and discussion have been on the psychology of color and hidden identity, the impact of lifestyle, climate and geography of the aesthetic and consequently, the selection of a specific color, covered in native tissue architecture and window applications. The other part of the data were collected through the field studies with architectural texture of the substrate, the distribution of questionnaires and interviews with older people of Uraman so that the obvious evidence of blue color application for residential windows becomes clear. Perhaps, what comes to mind in the first confrontation with mountain architecture is the minimal space of construction for a simple life. But in the deep investigations and comprehensive surveys, we find a collective power which analyzes the application of color in the windows from different angles and chooses the best one. Regarding the specific representation of color in architectural quality and anatomical texture, some researchers have had brief hints to color without any specific and coherent view to the issue in Uraman architecture. These points are one-dimensional and generalized. Ignoring the psychological, and belief effects and the fashion have not been mentioned with aesthetic or natural philosophy tendency. In the initial surveys and library studies, with the quality nature of the issue, there can be different views which are based on the hypotheses each research considers. But in this study, in order to obtain conclusive results and minimize the effect of researcher, by completing the questionnaire through interview and discussion with the audience of this architecture (target population), we tried to make research results clear free from vision of researchers based the current situation .Finally, according to field studies and interviews with older residents in Uraman (from the master carpenter, builders and ordinary people), opinions of scientists and psychologists and researchers in the field of architecture of Uraman, we can get the reason for the widespread application of blue in native architecture of Uraman homes to be expressed in this way that by accepting the dramatic role of geography, natural, climate and people in the unconscious memory formation followed by an indirect effect on aesthetics, it is the most important role in the widespread application of the blue traditional residential buildings of Uraman. Since each color finds value and the effect on the proximity of other colors combination of sharp blue in low area with great surface of light brown of walls brings about a beautiful color contrast. In addition, these colors also add to the comfort. Finally, the sacred hypothesis or removal of an eye sore has no originality in research findings and this view is no longer valuable in this field.

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Vernacular architecture is the product of the interaction between local residents and the nature in geographical area which results in unique achievements in providing physical, mental and intellectual needs of human. Vernacular architecture of Bushehr has provided considerable strategies in accordance with the micro ecosystem in its multilayers cultural link. Understanding these strategies can provide ideas for applying in architectural design. One of the ideas was formed intimation  in the hot and humid climate of this city. This principle was very important in some architectural places like Girls› schools. Having contact to the outdoor area, especially for the girl students, who have a low contact because of living in apartment, is very effective in terms of physical, mental and intellectual growth. Therefore, intimation, through increasing the feeling of belonging to the environment, can improve the satisfaction level of girl students to the school which finally improve their creativity. Intimation of schools is considered as providing conditions through architecture and regulations, so that girl students can study in open, semi-open, semi-closed and closed areas of the school more freely and in accordance to the Islamic dress code. This has been considered in the document of fundamental transformation of education and here it has been emphasized on the observance of intimation sentences in the considered area. The purpose of this study is to show the manner of intimating in the schools of Bushehr regarding to the four psychological, cultural, religious, and educational needs. So this study, with emphasizing on intimation in vernacular architecture of Bushehr, and achieving cultural strategies of intimation in climatic architecture of Bushehr, proposes this question: How intimation is manifested in the vernacular architecture of the city of Bushehr? The main strategy for answering this question is a qualitative investigation which has been used for developing the framework of the research; for collecting data it has been used from literature studies, scientific databases and observation methods, and, qualitative analysis has been used for analyzing the data.
Findings of this study shows that intimation in the vernacular architecture of Bushehr has been provided in three scales of micro, middle and macro scales. Intimation in micro-scale refers to the single elements of the building in the vernacular architecture of Bushehr which has been manifested either in the internal aspect (internal space) or in the external aspect (space); these elements in the vernacular architecture of Bushehr include «Shanashir», «Tarmeh», «roof and pre-roof», «sashes and openings», «Parasol», «shelter balcony» and «windows». Each of these elements, in addition to their main function, has been applied in design, components, and connections so that they help for making intimation of internal spaces. Intimation in the middle scale refers to the plan typology and combining of the mass and the space; this study shows that, based on the combination of mass and space (the building and the yard) in the vernacular architecture of Bushehr, and regarding to the position of the building to the historic walls of the city, and also regarding to the introvert and extrovert aspects, two main kinds of floor plan arrangements can be identified: the first kind is the buildings enclosing courtyard: introvert-extrovert (within the historical walls of the city); the second one is building without courtyard including row building(s) inside the yard: extrovert (outside the historical walls of the city). In the macro-scale, forming intimation in the vernacular architecture of Bushehr was affected by the location of the building which has considered the opportunities, threats, strength and weakness points of the building regarding creating intimation; this factor has been considered in terms of adjacency. In another words, based on the neighborhood, it has been determined that at the first stage which plan arrangements including extrovert-introvert and extrovert types, and also which plan types including courtyard, or row buildings, or combination of them, should be applied, and in the second stage, the manner of combining the mass and the space has been determined.
Furthermore, the methods of applying the strategies of intimation in the vernacular architecture of Bushehr have been provided in three scales of micro, middle and macro. It seems that updating the historical patterns, which has been considered and proposed in text and image through this study, can be a proper and referable model for planners and architects of schools, especially of city of Bushehr. Therefore, it is suggested that planners of education spaces on the one hand, and architects on the other hand, through studying considered patterns in this study, to create multi-functions and flexible spaces in accordance with climate desirability to provide refreshing and productive spaces for the education of the next generation of the country in accordance with the Islamic-Iranian patterns, in addition to rehabilitate and to continue historical patterns. Achievements obtained through this study can be a good ground for the next researches with the purpose of extracting intimation patterns of schools in other areas, especially with similar climate to Bushehr. It is hoped that a comprehensive guide for creating intimate schools will be provided.   

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Islamic architecture in different territories has taken on various representations in harmony with natural and cultural contexts. Vernacular architecture of Bushehr Port is one the representations which encompasses features distinguished from those of other cities in the northern coastline of the Persian Gulf. Due to the special geographical position of this port and connection with other countries, one of the features is the existence of an element called “Shanashir" in the building facades, which has contributed to the interior-exterior architectural pattern of Bushehr Port, as well as privacy fulfilment.

Shanashir is generally known as a wooden element appended to the interior and exterior façade of the building. As a semi-open space, it provides a view from interior space to the exterior space of yard or urban space and is regarded as a modifying element of climatic conditions in hot and humid climate of Bushehr. This research used qualitative method and case study strategy with the aim of finding typology of this element, so as to find which types of Shanashir are important in the architecture of Bushehr Port in terms of form, what function this element serves, what types are predominant in this regard, what factors contribute in Shanashir placement, and what direction Shanashirs mostly have. In this regard, first the literature of the history of Shanashir was reviewed using library resources for data collection. Second, aiming at studying functions of Shanashir and its physical components, essential data were collected by reviewing library documents and field study. For field study, non-participatory observation was used so as to extract functions of this element by watching people’s living manner in Shanashir-included houses and behavior of Shanashir users. Moreover, oral interview with the users contributed to the scrutiny of the functions. Photography, sketch, and note taking were other tools used in this phase. Third, in order to approach the typology of Shanashir, written and visual resources regarding Bushehr buildings that have Shanashir were scrutinized and data were classified, and then all Shanashir-included buildings located in the historical texture of Bushehr were visited and the required information for the research was classified.

The historical texture of Bushehr covers an area of 4.5 hectare, which encompasses four historic neighborhoods. To approach the typology, it was needed to study the texture. One of the research limitations at this point is destruction of some buildings in the east coast of the historical texture of Bushehr during Pahlavi era because of construction and development of the Bushehr Port Organization, and that of other buildings with the construction of the north-south Street passing through the texture. These two parts probably had remarkable Shanashir-included monuments particularly in the eastern part of the texture, as apart from a few famous monuments the remaining were destructed and there is no information but few pictures with indistinctive location. In addition to the large-scale destructions, a number of buildings were demolished due to the lack of attention and timely restoration, and there is little information on them. Moreover, some owners did not allow us to enter their buildings in order to visit the interior Shanashirs, and some monuments were demolished to such an extent that it was impossible to collect date about the existing situation of Shanashir. In the Comprehensive Plan of the Old Texture of Bushehr, 1013 buildings are specified within the historic barrier. Based on this map, field study was initiated and every single building specified in the map was visited and photographed. According to the field study, out of 1013 buildings a number of 565 buildings were demolished and new buildings with different plans were replaced with historical plans. Moreover, a number of 86 buildings were dilapidated and impossible to be seen. Thus, a number of 362 buildings remained in the second phase were investigated more precisely, among which a number of 29 buildings had Shanashir.

Analysis of available Shanshir showed that 48 percent of Shanashir-included buildings are located in Koti Neighborhood, 42 percent in Behbahani Neighborhood, 7 percent in Shanbandi Neighborhood, and 3 percent in Dehdashti Neighborhood. Furthermore, 45 percent of exterior Shanashirs were seen in monuments adjacent to the seashore, and 24 percent of the remaining were near square, 17 percent near the plaza, and 14 percent were located in within-texture passages. The results of the analyzing Shanashirs placement in buildings indicated that two major types of Shanashir namely interior and exterior Shanshir exist in Bushehr vernacular architecture, which are classified into semi-open and closed classes based on the level of closeness. Closed Shanshir were used in few numbers and only in exterior façade. Form typology of exterior Shanashir can be classified into two main classes; linear and bi-directional (L-shaped) Shanashir. The latter can entail 90 degree or more angle or curve intersection. Interior Shanashirs can be classified into four main classes; unidirectional (linear), bi-directional (L-shaped), three-directional (U-shaped) and four-directional. Based on the place of Shanashir, inside or outside of buildings, some differences exist in their functions and components. This research shows that the dominant type of exterior Shanashir is semi-open unidirectional (linear) type and the dominant type of interior Shanashir is probably three-directional type. By studying the location of exterior Shanashirs, it is concluded that adjacency to the seashore or having a spatial opening to urban spaces such as a square or a plaza play an important role in the place of Shanashir establishment.

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In a general glance, vernacular knowledge is part of the national capital which embraces beliefs, values and knowing of each nation. It can be considered as a set of natural, cultural, traditional and social conditions of a region that includes a wide range of cultural, climatic, artistic, literary features… of a human community. Ancient history of Iranian architecture has created a large collection of criteria and designing methods of vernacular form and physic that is shaped by geographical, cultural and livelihood variables. Recognition of region, vernacular architecture, form, semantic and functional commonality of these factors can create a powerful background for the current architecture, because one of the most important issues in the habitats of human societies is looking to the local problems of that land and without considering the vernacular issues and quantity and quality of social, cultural, political, economic and climatic issues of every region and land, planning will face with unresolved challenges. At the other hand, according to the experts, today a serious crisis has struck our architecture, along this, it is constantly discussed that vernacular architecture has not come up with such crisis. Hence, it seems that, for explaining the form in Iran›s contemporary architecture, it has to go further and assessing it in the vernacular architecture in order to grasp correct understanding of it in the present. Vernacular architecture is the basis for the importance of the cultural and social values of any society that must be recognized for the globalization of each nation, because the values of architecture and society culture begin from the basis of its vernacular architecture and also the vernacular-style approach to architecture requires understanding of vernacular knowledge and environmental conditions because architecture in vernacular-bed is the result of adaptation to culture and climatic. It is clear that vernacular architecture has deep relation with region so, by referring to, we can achieve the influential factors of it. On the other hand, architecture consist of different parts, which the discussion of the form is one of them. So, for survey the crisis in the architecture, different parts can be distinguished and survey them separately, in this research, the form of building and the factors influencing it in residential vernacular architecture are examined. It should be noted that the designer›s artisans on the factors influencing building design have a prerequisite for the correct intervention. With these interpretations, the main problem of the research is that how the form is associated with the roots of vernacular and the question that arises is that what factors of the region and consequently vernacular architecture affected on the form? And the form by what particular factors was largely determined? this impacts How and to what extent is? To get the answer, in the theoretical part, with qualitative approach and library and using the analytical-descriptive method, theoretical framework represented. Also, in practical section, by providing a questionnaire and interviewing the person with the opinion and case studies, the mentioned theoretical framework in relation to houses in a cold and, mountainous climatic is evaluated by SPSS statistical test. The questionnaire contains questions from the indices of the vernacular in the fourth tables on vernacular architecture forms which has been studied in the west of the country. The statistical population of this research consist of 25 faculty members, that the reason for this choice is their familiarity with the subject. University professor with their scientific knowledge have the greatest influence in this research.
Eventually, the findings are analyzed by using logical reasoning in relation with the theoretical framework that discussed in this research and it will be determined which factor (s) will have the most impact on the vernacular architecture. By accomplishing this research and achieving its results, the contribution of different parts and concepts affecting the form of vernacular architecture was revealed more than ever. The result of this research confirm that finding out the factors associated with the form in vernacular architecture depends on the recognition of the content elements and the various aspects involved in vernacular architecture that these funds were studied in various cultural, social, economic, climatic and other fields. According to the experts, the result show that the index of beliefs (culture-religion) with the highest average (3.82) is the first priority, and the index of physical principles of construction (material-technique) with the lowest average (3.44) also is the last priority and in general in order of importance, all the main indicators; beliefs, welfare factors, geography of the place and physical principles of construction have favorable conditions in terms of impact in the form of residential buildings.
 

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Vernacular community centers in Hamadan city are known Chaman spaces. These spaces as local spaces not only standing for centuries and have not lost their significance but also gradually have achieved to valuable historical role and are invaluable in different perspectives. Chaman spaces are valuable in Specifications of cultural, religious, economic, urban development, traffic and climatically design. At first the necessity and importance of studying these spaces and useful results obtained from studying referred. One of the most important issues that show off face this spaces is special architecture of Chaman spaces. Every city which modern human life in, every day has a new aspect. As far as if after a few years away, come back to his native city, encounter with an unfamiliar face of the city. So cannot easily relationship this new mask with diary previous. Although, in some parts of the Hamadan historic city, dynamic community centers found that these urban living spaces designed in the base of human needs and behaviors. In Chaman space Physical comfort are supplied by the life-giving earth elements (water and plant), needs of Livelihood are provided with commercial applications and spiritual needs responded by religious and cultural spaces. These are important characteristics of community centers in Hamadan which in terms of common are known «Chaman». These spaces are part of the social and cultural identity of Hamadan. Chaman spaces and buildings around it is still a special place located at the nodes of the city and qualified values are a sign of a city.
In Islamic culture, various aspects of the structure of vernacular community centers in Hamadan city is coordinated with Islam laws. How are vernacular community centers in Hamadan commitment to the ten principles of Islamic jurisprudence is the most research question: Reason as a tool of jurisprudence, fixing the principles, ramify details of general principles, Relativity in jurisprudence, Integrity all the rules, paying attention to all aspects of the human, according to priorities and expediencies, Harmony with the laws ruling, Full freedom in some areas, Five task orders, Secondary and governmental laws. The hypothesis of this research is: Vernacular community centers in Hamadan are outstanding example of Practical adherence to Islamic rules in Islamic architecture and urbanism of Iran. The aim of this research is Introducing the leading mode of examples manifestation of the principles of Islamic Iranian architecture and urbanism in local scale. So this research follows the proven correlation vernacular community centers in Hamadan as an example of Iran›s Islamic architectural with practice of Islamic laws. The system of this research is Historical interpretation and the strategy is correlation between vernacular community centers in Hamadan city and Islamic jurisprudence rules. The human base on Islam Have a fixed nature, so sustainability of these community centers in a long times shows harmony between communities with human necessities. Because of that answering to all human needs was paid attention. Response to the human physical dimension, the sense of sight with greenery, sense of hearing with sound of water and hearing the call to prayer, the sense of smell with the smell of flowers and the sense of touch to feel the breeze and air moisture and sense of taste with eating berries from the trees in these spaces respond. Response to the human Spiritual dimension also consider and provide with relaxation, social interaction, vitality and dynamism for the whole family.
Finally, generally pattern and the structure used in the vernacular community centers in Hamadan will be presented. This pattern will provide solutions in designing the community centers with the Iranian Islamic model. Referral forms of pattern Chaman spaces will be efficient in maintenance and repair and revival of existing Islamic community center. The most important principles used in the vernacular community centers of Hamadan city that have been derived from Islamic jurisprudence practical rules are: Gathering the essential needs of neighborhood residents, answering the environmental, cultural and economic needs of neighborhood residents, Priority to pedestrians on the roadway in the campus of community center, Respecting for the rights of neighbors with the building houses in the same heighten in the community and the lack of dominating on houses in the community, Responding to all aspects of human existence, Observing the hierarchy. Discover the pattern used in the body of lawn space can also be very efficient in providing design solutions for neighborhood open spaces.
 

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The home as the oldest and closest human shelter has a direct relationship with human culture. The connection between culture and architecture is more pronounced in vernacular residential architecture. Vernacular houses are the result of choices and adaptation of humans to the environment over time. They have evolved from the evolution of human experiences against various cultural, natural, biological, and economic factors. Human beings are always in the position of choosing different subjects of their lives. But what is true is that people usually choose things in different situations that are consistent with their mental structures, and at the same time, the result of that choice can meet their needs. It can be assumed that human culture is the basis of its various choices. Choosing is, on the one hand, influenced by the environmental conditions, which, basically, the type of response to these conditions influenced by cultural variables and attitudes of individuals.
Therefore, the main question is the question of what, how and why the effect of the «choice» factor, especially cultural choices, is on the formation of the vernacular house›s structure in Ardebil. The purpose of this study is to understand the semantic dimensions of the vernacular houses of Ardebil and to analyze the role of cultural choices in shaping of spatial_ physical and behavioral patterns, and in organizing the structure of houses. Accordingly, a number of houses belonging to the middle class of the city from the late Qajar and early Pahlavi periods in the traditional context of the city of Ardabil were chosen as a case study. Then the physical dimensions and cultural and behavioral components related to their inhabitants were extracted. The methodology of this research is qualitative. The method of data collection is field studies, documentary studies, and semi-structured interviews. The method of analyzing data is descriptive-analytic based on the rational reasoning method and qualitative content. The research steps are pursued in four steps: in the first step, the «basis of choice», which consists of two sections: «environmental factors» and «basic assumptions of culture» or the third level of culture, are explained; In the second step, the «Indicators of choice», which include the second-level variables of culture, such as do›s and don›ts, norms, rules, expectations, and valuations, were analyzed; In the third step, the «manifestation of choice», which are examples of the Indicators of choice as «meanings», were examined; And in the final step, «Impressions of choice» or Patterns of space and patterns of current behaviors related to
housing were analyzed. Following the above process in the formation of the structure of vernacular Ardebil houses in the late Qajar and early Pahlavi, the results were as follows: Environmental factors such as economic bottlenecks and cold climates formed meanings such as courtesy, self-sufficiency, foresight for the winter and ... as examples of choice indicators. These factors have had a great influence on the physical structure and discipline of the residential spaces of vernacular Ardebil houses in all three macro, middle, and small scales. For example, the orientation of the building, the establishment of the kitchen inside the house, the use of thick walls of brickwork and double-glazed windows, the presence of minimal spaces (consisting of a linear extension of a two-part pattern of the atrial chamber), simplicity in the components of the building, the use of indigenous materials and ... . Social and cultural commonalities such as worldview, religion, values, and beliefs, and ideals in the homogeneous and traditional Ardebil community of the time have shaped such meanings as the need to preserve kinship and neighborliness, the importance of the structure and position of the family, and norms and values such as religiosity, traditionalism, veil, Empathy with the people was in the minds of the people. The physical implications of these meanings are building houses of the same spatial pattern, without indicating superiority and isolation from other buildings, observing Islamic norms in the construction of houses, adopting solutions to privacy in houses, and so on. On the other hand, the behavior settings, the type of use of spaces, spatial divisions, territories and spatial boundaries, the relations of spaces, the use of communal spaces, etc. have also been influenced by valuations, norms, requirements, and the necessities of cultural factors. In sum, it can be said that culture in two stages affects human choices in relation to the issue of housing: 1) The basic assumptions or variables of the third level of culture (Figure 1), determine and explain the range of choice options for individuals. 2) Indicators of choice or second-level variables of culture (Figure 1), by defining a set of values, requirements, and necessities, generate meanings and orientations for the basis of choice, including environmental factors. This will prioritize some options against other options. Hence, human choices can be considered «cultural choices». Cultural differences are one of the most important factors influencing people›s choices. This means that differences in the culture of different societies create different meanings in people›s minds that create different behavioral and physical- spatial patterns. The research process of this paper for the recognition of vernacular Ardebil houses can be used as a model for understanding the structure of other houses in other regions and cultures. However, the method used in this research will have different results for different climates and cultures. However, given the fact that many variables of the basis of choices, such as climatic conditions and some of the basic assumptions of culture in different societies, have remained constant over time, one can use the results of the analysis of the structure of vernacular houses to improve the housing situation today in order to help make the house more consistent with the ecosystem, climate, and culture of societies.

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Due to the construction process and the emergence of new technologies in the construction industry, the use of vernacular architectural patterns is less common in today›s buildings. However, in order to maintain identity and preserve the vernacular architecture, it is important to know the features of the native architecture. Rehabilitation of indigenous buildings of an area requires recognizing, analyzing and presenting the appropriate model of an area and the texture of its neighborhoods and building types. The major objective of this study is to understanding the vernacular architectural and structures to recognition the typology of buildings, the pattern of local and traditional texture of the Masheh neighborhood of Kish Island in order to revive the local identity of the region. This research will first have a descriptive-analytical view, a review of key issues related to indigenous architecture, urban context and typology in architecture. Then, while analyzing and explaining, the research method of the case study has been used to identify and evaluate the Masheh neighborhood. Finally, according to the obtained findings and results from the physical analysis and typological studies of vernacular houses, the most effective indigenous factors of this neighborhood were identified. Effective physical factors included the network of passages, the system of mass and space, granulation and segmentation, spatial organization, height, and geometry. The results of the research based on typology examined the texture of the Masheh neighborhood in four general categories that can be considered by architects and urban planners in constructions based on the indigenous identity of the region.