introversion

Iranian traditional arts refer to some common concepts in different representational forms rooted in the thought foundations of the creators of those arts. Through investigating different arts, we can observe that the concept of the garden has had a continuous representation in any form of art, despite the limitations of each type of art. It is assumed that by eliminating gardens from these works of art, the whole basis of these works is questioned, and it appears that a significant component that the artist meant to include has been eliminated. Thus, the question arises as to for what reasons gardens appear continuously in these arts. It seems that the reason for the frequent emergence of “garden” in different arts in the form of background presence rather than an added feature stems from the thoughts of the creators of such arts. The goal of the present study, which is a qualitative one using an a posteriori approach, has been to investigate the thought and reasoning structure of the creators of traditional Iranian art to represent the aims of these artists in imaging the garden continuously (in natural and abstract forms) within architecture. The method used to analyze the data in the present research was a qualitative content analysis, and the texts were coded to extract the analysis indexes. The poem interpretation method was utilized to explain architecture, and the indexes gained were then assessed. In each stage and after the analysis of the representation of the garden within the art of architecture, rational reasoning has been investigated. Results of the present research showed that ancient artists (masters in their fields) were some mystic characters who were able to observe unseen phenomena within the environment of the heart garden (internal garden) to meet what they wanted in a mystic state. Therefore, this spiritual movement of the mystic architect led to inform the audience regarding the products of their architecture using introversion indexes and related items to create thoughtfulness among the audience, and they were trying to represent a world beyond their common senses. The result has been the creation of a garden atmosphere within traditional Iranian monuments. This conclusion can release Iranian Islamic art from the disadvantages of formalism, sheer decorative features, and lack of content.

Introversion is one of the principles of Iranian-Islamic architecture, which is derived from the importance and sanctity of family life and self-esteem of Iranians, and has been described as increasing attention to the space and simplicity and cleanliness outside; This study seeks to investigate the different types of housing, features and elements that make up the physical-spatial structure of the entrances of houses in Shiraz during the Qajar and Pahlavi periods and with a ray of light on a part of the architectural history of Shiraz, Take a step towards revitalizing its architectural identity and by increasing the number of examples and expanding the scope of domains and extracted components affecting each domain, it can develop architectural and practical designs and general rules for evaluation and even Achieve design and assist designers and planners in achieving the desired pattern of housing entry in the area, tailored to human needs. Accordingly, the research strategy is a combination of survey type, and since the independent variables of the research are the domains and sub-components of introversion and the dependent variable of the research are the input structure of the houses; Qualitative research data through historical and library sources and documents, observations and semi-structured interviews with professors and experts, and in a quantitative dimension in order to explain the spatial configuration of houses based on syntax or layout. The space is collected using hierarchical and Depth map software. The results show that there is a significant correlation between introversion and the entrance structure of Iranian houses in the Qajar period and the first Pahlavi period, and the evolution of introversion causes differences in different types of housing, characteristics and elements that make up the physical-spatial structure are entered; Thus, the entrance structure of Iranian houses in the Qajar period has introversion and secrecy, and the closer we get to the first Pahlavi period, the less it becomes and the tendency towards extroversion, the more It becomes.

In houses with a central courtyard, the courtyard is actually the heart of the house and its main organizer. Although, in modern settlements, the yard has lost its importance as the main organizer of the space, recognizing the courtyard in the past patterns of architecture as genuine architectural examples and seeking the mental concept of housing in the courtyard as an objective form of this concept, can help you reach the concept of helping residence, and also provide solutions to bring modern living conditions to the desired conditions of life. The purpose of this article is to study courtyards of Qajar era Iranian houses in Kashan, especially, courtyards of the Tabatabais’, Boroujerdis’ and Salehis’ houses, as the closest original architectural examples to us historically and knowing about the living conditions in these courtyards, firstly defined the concept of habitation as a desirable condition of life, secondly, helped us provide solutions to create such favourable conditions for all times.

One of the symbols and symptoms that identify Islamic civilization is the Islamic Urbanization as a place for dwelling and activity. Urban areas and structures by manifestation of custom values should identify society’s civilization. And help them to achieve their purposes and ambitions. an Iranian Muslim architect ‘s belief has always been a priority for all of his works And to create his works all functional rules are under consideration of his belief principles. One of these belief principles is subjectivism and privacy life. As from the long past we see tendency to covering in Iranian civilization and tradition and one of the beliefs of Iranian is importance of privacy and indoor life. Subjectivism meaning is related to man placement in Islamic thought. Islam has always wanted mankind to recognize its essence and its identity as a god created. Because in this case man can recognize it’s high values and it’s prominent place in this world. That’s why the Quran introduces human mind as a special cognition resource and express that who has known its god, has known itself. So Islam wants people to pay attention to their indoor and behave without any trace of Self-glorification also prevent people including man and woman of showing themselves by a pretense. As we mentioned, most of the time Iranian’s believes and cultures influence on their architecture. So we see manifestation of subjectivism in Iran traditional architecture elegantly that it has impressed significantly on space organization and also on planning different functions on sites. Subjectivism as a feature that presents in buildings such as houses, mosques, schools and public bathrooms, generates from philosophy - social principles of this country. For example in these houses we have indoor and outdoor yards. Indoor yards separate private life from the public one. This organization has been possible by arraying rooms around the yard and also separating men living space from women living space. With respect to these principles we can see private, semiprivate, public and semipublic realms. We can infer that in Iranian architectural culture essence and man indoor has the actual value and the outer shell is protecting this reality.
In this article our research method is Qualitative. And By studying Islamic texts and documents related to the study conducted by the Iranian market and urban spaces, we are going to express individual and social points of subjectivism. And it’s manifestation in Iranian bazaars. So in the first step we study Islamic texts and investigate documents related to this topic and specify the research principles and processes. Then we try to analysis the factors that lead Iran traditional bazaars to subjectivism and study how these factors effect on bazaar’s functions. The Hypothesis proposed is that, the influence of subjectivism is not merely on our architecture, but also it influences on people behavior patterns in urban spaces.
Bazaar is one of these urban spaces that means place to buy and sell goods. In fact bazaar is a place to exchange and it has been organized by a human activity. So bazar has a both economic and cultural and social aspect that has formed cultural interactions between citizens from the past. These interactions and behaviors are different in every culture. Finally we will approach to factors, effecting the Iranian bazaar’s introversion in both the humanity and social aspects. Factors such as privacy and the need for solitude and privacy for those in the bazaar so that unlike the function of western street as a place for staying together and looking at people and being looked at by people, our urban streets in Iran often have been places for seeing people and not having desire to be looked at by others. This is a kind of privacy that is a personal right for everyone. Prohibition of causeless attendance in public areas in Islamic texts view is one of the reason that our sidewalks have become a place to move currently and cause to minimize the time spent in these spaces. People do not spend in this space for a long time and that’s why they feel that they don’t have any ownership in this place and they are not belonged to urban spaces. On the other, they feel comfortable at their homes and do their necessary activity related to outdoor and hope to come back at home, where they have it as a private realm. As we said, our sidewalks have become a place to move currently and not a place to stop, to eat or speak for a long time. The low width of the bazaars and lack of space to sit in them confirm this. As in the days of holding, that there were crowds in sidewalks, people moved difficultly. Years ago especially at night’s people rarely were passing in urban streets, it shows those nights and days passes effects urban designs. In Islam spending time with family members at nights is more desirable than spending nights out with others. That’s why Iranian bazaars have been  more active in days in compare with nights and also were  a place for exchanging activities more than leisure and exhibitive. Stability and strength of the family has an important place in the Islamic value. and also the value which Islam serves for family and its people and introduce it as a place for relaxation and comfort, make our home a holy place that should have a private realm for its members.. This caused many religious orders in Islam texts. So we see that the kindness and leisure activities would be with family members more than people who we know out in the society. These activities done by family members, Strengthens the foundation of the family comes. Overall, Beyond the effect of introversion and it’s manifestation in architecture and structure, it effects on people presence in urban spaces such as bazaars. We infer that introversion or in a more accurate concept, human indoor or essence has deep sense in compare with its architectural meaning. Islam special respect and emphasis on internal states, is one of the reason to paying attention to humility and preventing from Self-glorification, Behaviors that influence on our urban streets. That we study about them in this article.

Human beings have always been in an interaction with Nature in accordance with their own ideology and the interface between them has become a rich source of inspiration for most studies. The impact of human beings on Nature is anchored in the ideology or philosophy of life The ideology has exerted so powerful influence that some people believe a typical Islamic city is grounded on and is physical manifestation of the Islamic philosophies and the merely way to be familiar with the ecology of Islamic cities is to comprehend its principles and laws.  In that connection, the way the cities in human civilization formed and constructed have always embodied the ideology reigned over those societies as a result, it is not surprising that in the geographical heterogeneous environments, cities with assorted roles, different levels of significance, and with uncoordinated and disparate development have been formed.
Over the past decades, the attention towards the requisite revival of Islamic values in Muslim cities, or at least the awareness of the fact that Muslim complexes which had their own specific identity in the past have lost their identity nowadays has been augmented. In Iran with the advent of Islamic revolution, whose Islamic features have made its cultural characteristics outstanding, and with the awakening of other Islamic nations, the hope for constructing complexes based on the Islamic principles, values, and philosophies has boosted.
The Iranian Islamic urban Planning and Design should be grounded in the theoretical basics and theories pertaining to the principles and values which are required to be employed in the design, planning, and the development of a life environment suitable for Muslims and to reign over Human's relationship with the environment (natural and artificial environments) and the interaction of Human's beings with each other. These principles and values will be derived from the Islamic instructions, and likewise they encompass prominent aspects of national culture, those of which do not go against the Islamic instructions. It is worth briefly noting that the primary sources of principles governing all Muslims’ deeds, including their urbanization, are the Holy Quran and traditions of the prophet Muhammad.
The meaning, concept, and essence of the elements and characteristics that form Iranian-Islamic cities, the settlement of these elements, and their relationship with people’s habitations are grounded on numerous systems, such as consecration and consecrated urban elements including mosques, bathhouses, etc., trade corporations such as Trade and Business managers, urban administration systems and organizations, religious education systems, ‘shariat’ and Islamic rights, and symbolic systems of some cities.
Urban elements, architectural units, and Iranian-Islamic cities can be framed within several categories: Residential spaces, including single family houses, multi-family houses, joined single-family houses with open spaces and shared services, downtown caravanserais, and suburban caravanserais. Religious elements, including mosques, monasteries, religious schools, holy places of worship, sacred tombs and shrines, ‘Hosseiniyeh’ , ‘Tekyeh’ and covered and open consecrated spaces for lamentation and mourning ceremonies. Individual and cooperative business units, including the shopping plazas ‘Timcheh’, inns, ‘Qeisarieh’, shops, etc., and the spaces attached to them such as landing-places, warehouses, and stables. Production units, including trade-related workshops, factories and shops for the distribution of raw materials, and suburban workshops. Public Service Units, including libraries, cisterns, public bathhouses, cemeteries, coffee shops, tea houses, and restaurants. Public services and communication networks, for directions (avenues and streets, Bazaars, squares, alleys, paths, dead ends, for water supply and services (aqueducts, cisterns and curbs), and for sewage disposal and water supply through joined underground channels and culverts.
One of the Geographical spaces that always had reflected the ideology of the ruling systems is the phenomenon of the city. According this, the Iranian Islamic city should be a reflection of thoughts on Islam in all aspects. in order to manifest the Islamic values in the city construction, the identification of the values absolutely required that can and should demonstrate and assure the Iranian Islamic identity in an Islamic city are. The purpose of this study is to identify the values, principles and indicators of Iranian Islamic urbanism and Conceptual refining and implementation of the strategies that described them
So for this purpose, the study was conducted on the documents also Delphi technique was used in two stages in order to refine the components, criteria and sub-criteria. In early studies and  from the perspective of experts, four principles of mosque-based, introversion, neighborhood-based and naturalism are the priorities that was considering as the most important and the basic principles of Iranian Islamic urbanism: so by refining their theoretical roots, the mosque-based index at 2 dimension, 7 criteria and 15 items, the naturalism index at 2 dimension, 8 criteria and 12 items, the introversion index at 2  dimension and 8 items and the neighborhood based index in 3 dimension, 7 criteria and 20 items were presented. This research in its realm was studied the Iranian Islamic city in the framework of common indicators in Islamic cities. Basic indicators could be based in all cities with the majority of Muslims. Hence, the context of this study does not mention the separation of Iranian and Islamic city and their definitions and concepts.

The mental visual association of a vague and shapeless form may happen for anybody but only an artist can make an objective form out of it through drawing. This article studies the relationship between the visual associations of a random cardboard piece as the pattern drawn by the artists and the type of their personality as well as the level of their creativity. The samples consist of 80 artists in different educational levels including BA, MA and PhD in the Art University of Isfahan and Isfahan Painters Association that were selected by convenience sampling. A white piece of cardboard with an identical random form was given to samples on which they were asked to draw their visual association. Then, they were asked to answer a questionnaire made by the researcher along with Eysenck personality test and Torrance creativity test. This research is a quantitative study using correlation method and its data was analyzed drawing on descriptive-statistical and deductive techniques as well as SPSS software. The results of this study show that there is a significant relation between the type of personality, creativity and visual association; that is, the samples with higher level of creativity had higher personal sensitivity and were more extrovert relative to lower-creativity samples. The results also show that among various themes acquired from visual association of the cardboard piece only the association of “the man in hat” has a significant relation with the form of the piece so that the samples with higher level of creativity drew different themes whereas samples with lower level of creativity tended more to draw “the man in hat” theme. Moreover, amongst the samples, extrovert persons outnumbered other groups. The most prominent difference between extroverts and introverts lies in the association and drawing of “the man in hat” theme in which extroverts outnumbered other groups. There is also a significant relationship between the feeling of motion and various visual associations which may be due to the state or form of the piece.Hence, it could be suggested that there is a significant relation between the type of personality (introversion or extroversion), creativity and visual association among visual artists.

It is conventional to say that Islamic built environment is introversive. In urban and architectural studies, this term is made equal to a formal organization of voids and solids in which voids are surrounded by an impermeable mass, and then some theoretical reasoning is attached to this formal system. Here we are dealing with the issue in an alternative way; Instead of finding interpretations for existing patterns in so-called Islamic City, we try to explore resources of Islamic knowledge to find conceptual materials about built environment embedded in it. In other words, this research is founded upon a hypothesis of existence of an underlying conceptual system of image of the city (and buildings themselves) in Islamic original texts, which does not have to match with the existing objectivity of built environments that are known as Islamic. To follow this assumption, there is a need for exploring concepts of “inside” and “outside” in Islamic resources; and this exploration, in turn, makes a need for comparative base that is provided here by a brief studying of the two concepts in none-Islamic architectural literatures, which are mainly suited to western cultures. As in this study a self-centered understanding of whole world is found to be dominant in western culture and so in architectural knowledge, it becomes necessary to study the role of “I” in Islamic interpretation of the world and quality of being of human in relation with its essentials. This begins the second part of the article, while this second and main part by tuning into Islamic Culture is dealt with concept of Introversion. In this part, five main factors are provided for establishing a conceptual debate about “inside” and “outside” in Islamic context: enclosure, rules of coming in, privative space, enduring of occupying space and gender division. These are explored in four main elements of built environment which are noticed in Holy Quran: Bayt, Masjid, Sabyl and Suq which are respectively equal to: House, Mosque, Rout and Bazaar. The five socio-psychological factors are characteristics of being in a space, which are not only seminal in mental cognition of concepts of “inside” and “outside”, but also have deep roots as well as clear evidences in original Islamic texts – those go back up to only 3rd century from the Prophet’s life. This study is comparative – between general architectural literature and Islamic main literature, and for every term the architectural definition is criticized by using Islamic criteria to find how this term can be redefined in Islamic context or what its Islamic attributes are. One example of major findings is about the term ‘privacy’ which is more strictly explored and is made – in contrast with ecological psychology- opposite to ‘territoriality’; Consequences of this matter are vital in making relationship of inside and outside of a house, more Islamic: neither self- oriented and anti- social nor unveiled. The findings are presented in conceptual models. Finally a basic topologic model of “inside” and “outside” in urban context to be Islamic, is made upon findings of this research.