JOURNAL OF ARCHITECTURE STUDIES
Year:2013 | Volume:1 | Issue:2|Papers Count:7

The architectural works that remained from the long history of Iran are indeed treasures of Iranian architecture. However, these works are not perfect manifestations of the architecture which had been realized in Iran during centuries. Most of what we have inherited from this architecture are monuments. Such majestic works can hardly lead us to the major part of the architecture, which is popular architecture. Furthermore, architectural works are the final products of a process, which is itself a subject of architecture historical study. Architectural ideas and images, individual and collective taste of architecture, design and construction processes, architectural education, the profession and guilds, patrons and patronage, architects and other agents and practitioners of architecture, all can be relevant subjects of architectural history. Studying the architecture of Iranian people requires studying not only the product of architecture, but also all the process and its factors, including the people thinks, ideas and mentalities about buildings and other aspects of built environment. One of the tasks of the historian of Iranian architecture is seeking for ways to reach those aspects of this architecture which are concealed from us by the hands of history, ways which can lead us to the popular architecture, or the relations between monumental and popular architecture. In our time there are some approaches in history whose aim is put away the prevalent approach in history, discovering the popular life and culture. One of these approaches is “cultural history”, which has a branch as “history of mentalities”. Architectural historians can take such approaches in the study of architecture history. The goal of this article is introducing the history of mentalities as an approach to Iranian architectural study. First, we will briefly introduce the history of mentalities, its nature and development. Then we will consider its potentialities for Iranian architectural history and introduce its potential sources. At last we will give some examples and propose some topics in the field of “the history of mentalities in Iranian architecture”.

From early times until nowadays with the issue seriously intensified, many philosophers, reformists and those who investigate the means for prosperity of human beings have introduced “the best” for man in different areas. The best place for living, city or architecture, has been one of the main issues. “The city of God”, “Utopia”, “House of Desired”, “Good city”, “Human architecture” and so on have been the main terms selected for the best place for life, indicated by philosophers, experts, reformists, politicians and others. With attention to the changes in the fields of technology, urban fabric, school of thought, life style and available possibilities, it seems that talking about the best principles for the best place for life, is better than taking about physical attributes. Beside the best principles, the worst attributes should also be introduced. Now, the main question is: what is the best principle and attribute for the appropriate architectural and place for human life? Following this question, the next question should be answered which is: what are the best conditions for human beings? Islamic teachings and Iranian culture that are based on the philosophy of unity demonstrate that the best condition for Man is the sense of presence (and its branches including: the sense of place, the sense of time, the sense of belief, the sense of security and the sense of knowing). Neglect is the main opposite condition for presence. This article endeavors to introduce the best attributes of the built environment for human life according to Islamic Divine teachings. Briefly, the sense of presence together with vigilance and annihilating neglect are the main attributes for the best place for human life.

The greatest architectural and urbanism upheaval of the Ilkhanate era is commonly agreed to be the development of such individual urban spaces and architectural constructions that had the sole purpose of introducing scientific information and religious beliefs to the society. These organizations often originated from and followed the aim of religious sites and the celestial leader’s graves and were commonly known as the “Abvab Al-berr” or greatness pathways. In this article, the unique architectural and urbanism characteristics related to the cities of the Ilkhanate era such as Ghazaniyeh, Rab’-e Rashidi and Soltaniyeh and their spatial qualities will be scrutinized. The survey is carried out by closely examining and analyzing the historical texts, deeds, scripts and documents at hand or detected while excavation throughout these complexes.

The tile making and the tile work are from valuable arrays related to architecture that the taste, elegance and the skill of our country’s tile makers have carried it to a degree of growth that has motivated the admire of the viewers. The people who have some acquaintance with Iranian Islamic architecture must enjoy the necessary knowledge of artistic values, designs as well as color and glaze patterns, firing/baking and on the whole the principle and regulations as well as the secretes of the tile works. The tiles of Safavid to Ghajar then in the same direction, the tiles of present period have been studied in this article and the interested individuals are made aware of the tile works of this period and the indicators related to the tiles of mentioned periods and important tile work related terms are introduced and presented in it.

Ilkhanid, after Iran occupation, achieved Seljuq art and done some changes on it that improved Iran Islamic Art. One of the arts that considerate a lot in architecture was Stucco decoration. These stucco decoration are not identified as well as they are. Approximately the whole stucco are identified by archaeologists, they describe about relation between stucco place and architecture and the time of accomplishment. Seldom stucco motif and changing styles were investigated. In this essay, existence stucco decorations that related to the Ilkhanid periods are recognized. The processes they changed are investigated by learning the effects that they impress from earlier stucco such as Seljuq. In order to achieve the goal, by comparing the number of existence samples, the significant characteristics of stucco decorations were identified and their changes specified. Through observation and investigation by description-analysis method, as a result the stucco existence are effected by pervious Stucco especially Seljuq art. According to significant stucco decorations, they were changed in some motif such as geometric motifs, specific inscriptions that named Magheli and Bannaie, and Madar-o Farzand (Mother and Child) inscriptions, using the illumination motif of manuscripts and using some specific motif, Lotus Palmettes, Rosettes and Meander, in stucco decoration. These are the things that make Ilkhanid stucco different and fantastic.

This paper is an attempt to present some strategies for regeneration of country historical textures that are worth of heritage and are in the center of urban discourse. In this regard cultural regeneration as the basis of theoretical discussion is considered. In this approach, culture is known as the main urban asset. The city of Qazvin with its worth historical context, potential for cultural attractions and tourist desirability, has the possibility of urban cultural development. Qazvin historical center while enjoying valuable historic buildings have been suffering from exhaustion due to inconsiderate actions of some local authorities and the ongoing process of decay. Thus, conservation and development as the most important aspects of urban regeneration should be considered in this city. The research method is descriptive and analytical, and is analysis the problem by reviewing the literature from one hand and the urban documents of Qazvin in regarded to the statement of problem form the other hand. The results of the study show that the main approach to solve the problem of historic center is to develop some plans which emphasis on both urban tourism and regeneration. In this respect, conservation and urban development as two complementary factors applied with the agent of cultural tourism, thus the development and conservation do not conflict with each other. The cultural tourism could be regarded as an effective tool for regeneration of historical textures. In a detailed study, some strategies for regeneration of historical texture of Qazvin based on the renewal of cultural events and historical buildings are presented.

Today, religious buildings, particularly the shrines, have a special place in the category of Architecture. These shrines have been changed during the history and they have found substantial physical differences with each other. It seems that, the difference in the expression of traits and concepts has caused the physical changes between them. Now, the main question is whether these differences have a significant fundamentals and how the differences can be effective in typology of the shrines? Thus, the aim of this study is to seek the typology of shrines, based on the existing differences and the views expressed in patterns of knowledge. These patterns usind the concepts of mystical Tashbih, Tanzyh and the traits Jamal, Jalal will be studied in three types: 1-the “Tashbihi- Jamali” shrines, 2- the “Tashbihi-jamali and Tanzyhi-Jalali” shrines and 3-the “Tanzyhi- Jalali” shrines. During the study, criterias of these three patterns are considered: the “Tashbihi-Jamali” shrines features are: maximum relationship with metaphorical nature, maximum Decoration, use of signs and symbols, centre Oriented, The importance of inner space, Use of fine materials, Use of spatial hierarchy. The best samples of this pattern is the tomb of “Shia Imams”, which started the in the “Ilkhani” course & has reached its peak in the “Safavi” course. The “Tanzihi-Jalali” shrines features are: minimum relationship with metaphorical nature, minimum Decoration, use of purity, Axis oriented, Insignificance of the inner space, use of low-value materials, Lack of spatial hierarchy. Most samples of this pattern, have been popular among the “Sunnis”. This pattern has the least amount of the physical elements and luxurious. The “Tashbihi-jamali and Tanzyhi-Jalali” shrine have common features of both shrines & In the course of the “Ale-buye”, “Khorasani” and “Razi”style has been most prevalent.