JOURNAL OF ARCHITECTURE IN HOT AND DRY CLIMATEIS
Year:2022 | Volume:10 | Issue:15|Papers Count:9

Changes brought about by contemporary developments have not only led to transformation of many historical cities but also loss of plenty of scientific and pseudoscientific experiences of different historical periods. Today, these experiences in the world heritage can be assessed as a part of cultural wealth and intangible heritage. It is known that along with other sciences, astronomy was one of the fundamental aspects in the formation of past architectural productions in some ancient cities. This astronomical aspect in architectural products is rooted in a view beyond structure and place and is considered a part of the knowledge and habits of the time. This has also given a high status and position to important structures and cities. Accordingly, reexploring and recognizing the astronomical aspects of historical places and sites can promote knowledge of their hidden layers and guide the visitors to wider aspects of such an understanding. Naqsh-e Jahan Square, as one of UNESCO's World Heritage Sites, is among the most important urban architectural works in Iran and the symbol of the capital of the Safavid dynasty in Isfahan. Many studies have examined Naqsh-e Jahan from different views. It has been tried within this study to examine the alignment of Naqsh-e Jahan Square with the state of constellations in the sky at the time, recognizing and rereading astronomical considerations adopted in its construction. Two probable periods of time for laying the foundations of the Qeysarriyeh Bazaar (known as the Grand Bazaar) and Naqsh-e Jahan Square were extracted from the Safavid chronicles through descriptive-historical research. Next, the relationship between astrological beliefs and the architecture of this urban site was examined based on the astronomical principles using sky simulation software. The findings indicated a new inference on the accurate time of the planning of the square and the influence on its axis from its celestial view and perspective.

The detachment from the country's political center and the geographical conditions of Baluchistan have caused the indigenous housing of the Balochs to maintain a stable pattern that was related to the culture of this people for many years, and continue its balanced life with small changes. Though the effect of the livelihood and economic system and variables such as the dry and harsh nature of Baluchistan cannot be ignored on the mood and habits and behavior of Balochs as well as the way their houses are built, what has shaped the spatial structure of the region's indigenous houses more deeply is the very strong connection between the culture and the texture of the Baloch tribes. On the one hand in close and intertwined relations with the characteristics based on the tribal texture of these people and on the other hand, according to systemic rules within the permanent architecture of indigenous housing, The Baloch house has been always emerged as a representation of the culture of the Baloch people. Nonetheless in recent years, the distorted conditions dominant in the architecture and urban planning of the country have upset its balance and created some discrepancies. Perceptibly, the continuance of this process will further damage the identity of the native architecture of the Baluchistan region. The current study aims to find the signs that the indigenous housing of the Balochs in its connections with what is happening in and around the Baloch culture, and for this purpose uses semiosphere as a tool to analyze the mechanism of the symbolic function of culture. For this purpose, culture is considered as a system that can be inspected from two aspects: first, the external expressions of culture that have become objective as signs of that culture in the native Baloch housing; Second, cultural commonalities as content elements or inner layers of Baloch culture that live in a semiosphere and have become the norm through repetition and acceptance, directing their different levels of life and passed down from generation to generation, and has shaped their collective memory. Semiosphere in this study has a dual function, both as a super-concept and a holistic method in the analysis of the native housing of the Baloch and considers the native Baloch housing as a space in which all forms of communication occur, and analyzes it in the semiosphere context. The result is that the spatial structure of the native house of the Balochs is very strongly connected with their ethnic / tribal culture and social structure, which is based on the kinship system, class system and nomadic traditions of this people without the intervention of architects. Biology is people who have lived in a semiosphere and found the best answers to their problems. By finding the cultural signs of the native Baloch housing and their modernization in new constructions, it is possible to make life in this type of housing and preserve its identity, which is built on the collective memory of this people.

The Qajar period is known as one of the important periods in the history of Iran in terms of giving importance to the construction of religious buildings due to the religious tendencies of the Qajar kings; As a result, the Hosseiniehs enjoyed a special status, Also, the city of Kashan, due to its religious background and the existence of Shieh scholars, was highly regarded by the Qajar kings Which led to the construction of numerous religious sites, including the Hosseiniehs. However, the architectural model of these Hosseiniyehs and also the reliance of the Qajar period as the ritual architectural model of this period has always been questioned. Therefore, achieving the architectural model used in Hosseiniehs of the Qajar period as an example of the religious architecture of this period to remove ambiguities and more importantly to introduce a model consistent with the context and function. In order to improve the quality and culture of the current architecture of Kashan, it is important; Therefore, the purpose of the research is based on achieving the architectural model of the Qajar period Hosseiniehs in Kashan. In this regard, In this regard, 5 Hosseiniyahs of Kashan Qajar period were identified and Based on a descriptive-analytical method with field studies along with the study of ascriptions, documents and historical texts at three levels of macro, medium and micro was analyzed and reread, Finally, by adapting and analyzing the collected information to the questions raised in the research Including the characteristics of the spatial physical pattern of the Hosseiniehs as well as the similarities and differences in this pattern were answered. Despite the slight differences in the input components as well as the number of inputs, dimensions of the dome and extensions, the results of the comparison and adaptation of the analyzes In the case of each example, there is a fixed, distinct and centralized physical spatial pattern in terms of plan, form, spatial organization, facade, materials, space, as well as decorations. Which fully follows the principles of ritual architecture (symmetry, hierarchy, centralism and introversion). As a result, the most characteristic features of the spatial physical pattern of the Hosseiniyehs are Specific geometry and form, easy access, theatrical, sacred and centralized spatial manifestation through spatial organization and the use of special architectural elements such as skylights, domes and applications in a space with an average area of 200 to 350 square meters.

Regarding the environmental attributes, this paper compares the sociability of the "Ellieen yard" in Yazd University's Art and Architecture School after applying its moveable wooden cover to the pre-cover mode. In addition to the library study, the user's feedback (students: n = 25 and professors: n = 13) on their lived experiences were presented using techniques such as open-closed and visual questionaries. In addition, the field study continued to learn about physical and non-physical aspects by employing collaborative observation, taking photos, and making notes on indicators and evidence for the sociability of the yard. According to the study, there are seven kinds of elements that address sociability, which is divided into three levels: visual, mental, and visual-mental. The case study findings recount the yard after it has been covered by the retractable cover, varying some of the seven factors examined. Initially, the presence of the cover aided in the evolution of the yard's collective role. At the second level, its position has occasionally been modified to that of a destination. The seventh aspect, termed "emotional," is unique to "Ellieen Yard" and addresses users' attachments, particularly students. Based on the associated data that led to this, we may describe the function of a range of narrations that are the product of prior lived experiences shared by numerous generations of students. One of these narrations is about the process of making the yard cover. Such a lived narration indicates a positive correlation between the sociability of the yard and the participation of students in promoting the academic open space (direct or indirect) to provide more favorable conditions for a more effective presence in the space.

Education has been a huge part of Iranian history and it has changed due to cultural and artistic, social, and political conditions during every historical period. Every change of historical periods and every development of architectural techniques and methods followed up with physical changes in historical schools. This proves that any educational approach in each era is related to the educational system. How the policies of the educational system affect the architectural elements of Timurid and Safavid schools is the issue of this research and the main question is: what kind of effect did the Timurid and Safavid educational policies had on the architectural physical elements of schools in these two eras? The method of data collection is research in terms of the type of descriptive-analytical results and in terms of historical-interpretive approach, which is done by typological analysis method and by library data collection method (documentary) and by mapping, document reading, and receipt-taking tools done. In order to determine the evolution of Safavid schools after the Timurid period, an architectural physical examination was done on the case studies.Evidence shows that the amount of financial support of the school founders has had a great impact on the school dimensions, quality, and many other factors such as the architectural building method. The concept of education was influenced by Iran’s politics at different eras. This is one of the main reasons why educational policy and school’s concept were changed in different periods. These physical changes were impacting different aspects and elements of schools. Such as dimensions, Madrasa and dorms qualities, paying more attention to students housing, changing the school’s entrance, and more. The Safavid era was known as an era during which fundamental changes had been made in the political and social structures, and as mentioned in the research background, this period was one of the most influential periods in the field of education. in this period, the schools had been changed in order to emphasize the importance of education based on factors such as public education policy, public attention, and the Safavid educational system. So, the construction of schools was increased in this period and such an increase was observed both in number and area. In addition, a greater number of educational and residential spaces with higher quality were formed in the Safavid schools. Comparing to the Timurid era which the super religious policy was ruling the country and almost every school has had a prayer area, dome chamber, or a nave, some of the Safavid schools even did not have had a prayer area at all and only had an educational approach. To sum up, the most common reason for school changes in both periods was to provide a more desirable residential, educational, and prayer space for students.

AbstractThe use of proportions in Iranian architectural decorations has increased or decreased due to its application in architecture in different periods. The Safavid and Qajar mosques are among the well-proportioned buildings in Iran and the beauty of their decorations is further enhanced by the use of geometric proportions. In this research, the tiles of Sheikh Lotfollah and Seyed mosques in Isfahan have been examined and the question is what are the most widely used proportions used in the Shamseh patterns of these two mosques? What are the similarities and differences in their ratios? The purpose of this study is to achieve the amount and method of using golden and Iranian ratios in the Shamseh patterns of two buildings. The research method was descriptive-analytical and the data collection method was library and field investigation. The obtained results indicate that the ratios used in the Shamseh patterns of these two mosques are clearly different. Although golden and Iranian proportions have been used in Shamseh patterns of both mosques, but in Sheikh Lotfollah Mosque, the ratios between 1 and 2 are about 12% more than Seyyed Mosque. Also, the use of Iranian ratios √2 and √3 in Seyyed Mosque have been reduced by about 26% compared to Sheikh Lotfollah Mosque, which could be due to changes in the Qajar period and their effects on the art and architecture of that period, including the declining trend of geometry and Increasing new decorative species.Keywords: Sheikh Lotfollah Mosque, Seyed Mosque, Golden ratios, Iranian ratios, Tile Shamseh patterns.

The history of popular architecture of Iran has rarely been a subject of academic inquiry. These are buildings that were built by ordinary people not social or mental elites. During transitional period of modernity (the up-down modernization early Pahlavi era) numerous small mosques emerged in the religious city of Qom. It was happened while Reza Shah’s plan for unveiling Iranian women as well as closing social religious rituals was running. In this study at first the contextual causes of such social resistance are analyzed. The first step of the study was searching for mosques founded during that era. It was done by field enquiry so 47 examples were documented and 8 of them that has limited changes comparing buildings, were selected for more studies. From spatial point of view two general patterns were found: mosques without courtyard (unlike traditional courtyard mosques) and mosques that were built on top of old water-storages (Aab- Anbar). These two phenomena along with other minor phenomenon of mezzanine in mosque were historically analyzed searching their roots. The search was lead to the patterns of Takiyeh in some cases and in the case of Aab-Anbars it was found that this pattern is specified to the city of Qom. The dictatorship of RezaKhan was lead to emotional effort to keep religious atmosphere within neighborhood so as not to be prevented by governmental forces. While every old community had a specified water-storage with its tank raised over ground, there was an opportunity to use it as a place for religious gatherings. Then turning towards the matter of form, structural and technological characteristics of theses mosques were taken into account. So some patterns were put as subject of deeper enquiry: exposed brick vaults with fine detailing on steel I-beams and iron-pipe columns as well as long vertical or lateral windows. Another found subject was fixed library shelves in these mosques. The mentioned columns were in some cases pipes of transferring oil. The creative thinking behind use of in-hand modern elements has many lessons for contemporary conflicts of localization while the identifiable character of the form of these mosques as specified religious space makes them valuable for study in current circumstances.

One of the most important indigenous structures in Iran, which is directly related to the agricultural economy, is the so-called pigeon house. Isfahan province is one of the regions that has played an important role in the background and construction of pigeon houses in the local history of Iran. Since Gavart pigeon houses have not been carefully studied historically and archaeologically, the present study tries to clarify the importance of these buildings in this cultural area in terms of political, economic and geographical relations. The method used, in addition to studying historical sources, is archeological field activity. In order to achieve the mentioned goals, Mirza Ahmad Pigeon House has been studied as the main pigeon house. The results show that this pigeon house is related to the Safavid period according to the surviving documents, which was also used in the Qajar period. This building has two floors and its plan is cylindrical and made of clay. Like other pigeon houses in other parts of Iran, the main purpose of building these pigeon houses was to produce fertilizer to strengthen agricultural lands, but industrial uses, pest eradication and even the possibility of temperature and rainfall changes should be considered. The architecture and structure of this building have a relatively single pattern and seem very simple in appearance, but the advanced engineering in their construction shows the taste, art and engineering knowledge of Iranian architects.This building has two floors and its plan is cylindrical and made of clay. Like other pigeon houses in other parts of Iran, the main purpose of building these pigeon houses was to produce fertilizer to strengthen agricultural lands, but industrial uses, pest eradication and even the possibility of temperature and rainfall changes should be considered. The architecture and structure of this building have a relatively single pattern and seem very simple in appearance, but the advanced engineering in their construction shows the taste, art and engineering knowledge of Iranian architects.

The "Space identity" and the effects has on the analysis of settlement patterns and their arrangement by using knowledge fields such as space-arrangement and phenomenology and creating novel concepts, in addition to emphasizing the relationship between natural and human issues, it shows the importance of space in human behavior. This research aims to study the space identity of Yazd (located in the geographical context of central Iran) and its landforms and the impact of the "Qanat" on the fundamental social institutions of Yazd, whit using "Paraphrastic Method". In this research, relying on several fields of knowledge, which is considered a new and creative approach in its own way (including conceptual models such as data-based technique, comprehension drawing techniques, Hillier space syntax technique, urban organic growth and Allometric space ratios), the relationship between theoretical and epistemological foundations of space identity and social behaviors were explained on a special scale. Meanwhile, the technological achievement of the people of this region by inventing the Qanat in maintaining the natural Allometric relationship between the mountain and the catchment of this region, despite major environmental changes, can be considered as one of the empirical intelligences of these people from cognitive understanding of the environment. The results of this study can be expressed as considering the logic of urban structure in this region, which owes to the space identity of Lake Yazd in the Quaternary period and the logic of rural structure and its space identity due to the function of ice rivers and water-ice equilibrium line, The Qanat and its invention in this region is not only an underground channel for transferring water from underground aquifers, but also shows the reading of the landscape by the residents of this region and is considered as a management strategy to preserve and strengthen the environment in almost all major climates.The results of these discussions can be an effective factor in better understanding of the environment and the relationship of the residents and the future of these.