نشریه مرمت و معماری ایران
پیاپی 24 (زمستان 1399)

Signs with the codes that have gradually emerged during the formation and development of the city in different periods, have become familiar in the minds of the audience of the city, and the emotions, feelings, and memories of people related to their place of residence in connection are formed with these signs. The signs in the city are part of a larger and more complex universe, they are not single and alone, on the contrary, they are multi-layered, because we are constantly rewriting and rebuilding our surroundings-both physically and contently. This Layers sitting together occurs in the process of time, the time of genesis, and the time of reading the city as a text written on the Plaimpsest. Obviously, the thicker the historical layers, the more difficult it is to read the underlying language. Given this, the main question of this study is; how is it possible to regenerate an ancient narrative such as an urban landscape that has different layers and is difficult to read? To achieve this goal, authors use layered semiotics and discourse analysis as an analytical method, because urban signs are considered as the most basic criteria in the process of recognizing, pathologizing, and protecting the values of a city, due to their physical characteristics and contractual and social aspects attached to them. This method has achieved the narrative of the city, through the discourse that is the result of the connection between the different layers and periods of the city’s life, then new discourses have been created, and leads to reproduction of meaning, as a result, the signs have moved forward through the interaction with each other, and due to the dynamics of the signal flow, the texture/context is formed. Creating texture does not limit the city on a specific time-space frame, and moves in line with the development process, accepts changes, and at the same time stays connected to the previous network with its cryptographic connection.

Hekâyate Hammâme Djenniân is a story written in two versions during the constitutional era. This unique document is one of the few writings in which modern architecture and Iranian architectural traditions are discussed and argued, the main concern of this writing is architecture. The story is about a father and his son who went to a traditional public bath, and face challenges, then they have a critical discussion about Iranian culture, architecture, traditions, and beliefs. Introducing, analyzing, correcting, and rewriting parts of this story have shown that the criticisms in this story about public baths in Iran can be divided into four general groups; spatial organization, sanitization and hygiene in Iranian traditional public baths, stairs in Iranian architecture, and the absence of a governmental institution which regulates the constructions. The solution proposed by the characters of the story in the face of these problems is designing baths in a new way, and their major solution is to increase the public awareness towards architectural and urban issues. This article show that at least some of the differences in the acceptance or rejection of the new architecture which has been extended to the early modern period, especially in the field of constructing and organizing public baths, can be the result of a kind of difference in reading religious issues of two groups involved in the constitutional era, which are generalized to architecture, and that the arguments of both sides for or against changing the patterns of pre-modern baths, were religious in many cases.

Conservation of architectural works is based on cognition of the architecture and architecture is like a container for human life. The human forms architecture to answer his needs, however s/he has soul, in addition to body, and while human’s needs are various, they have hierarchical degrees. It means that the man has physical needs and in a higher degree has spiritual needs. Then architecture has physical aspects and also intangible aspects. If the aim of conservation of architectural work is its continuity, then the conservation also should be in degrees. The question is what the degrees of conservation are. And what the relationship between these degrees is. To answer these questions in order to pay attention to the nature of architecture and protect its integrity, what and how the levels of existence in the world are discussed, because certainly the degrees of human existence and his needs, architecture and protection are sequence of that. So in this research by deduction and logical reasoning the questions will be answered. It happens by adapting the rules of the universe to architecture and then conservation. At last three degrees of conservation related to three degrees of architecture are declared: The lowest one is degree of material which forms the tangible and physical aspect of architecture. It is correspondent to sense and physical needs of human made by natural materials (lowest degree of universe). In this degree conservation in also based on survey about physical aspects and conserving values related to them. At this stage, patterns and rules are the factor of shaping architecture, through symbolism and metaphor, this level is beyond the body and material. So conserving architectural is based on understanding and replicating them wisely. Corresponding to it in man is the power of reason and in the universe is the level of reason. Protecting this level requires education, not just training, human to strengthen the ability of reading meaning. These levels are intertwined in the longitudinal system, depending on passing the lower levels.

The mutual interaction between man and the environment can be considered as the foundation of social events’ place. The cultural landscape as the result of nature, culture, and history, carries the cultural-natural values which are based on the interaction between human and nature throughout the history. Thus, neglecting cultural landscape as a vital indicator to create perceptual communication can break the meaningful connection between humans and the environment. Accordingly, the main objectives of this research are to find out the constituent components of the Abbas Abad cultural landscape and to identify the unknown aspects of the unique values of these components in the selected case study. The present study with the interpretivism paradigm, has a theoretical-practical nature, and is designed with a qualitative approach and mixed strategies including case study and comparative historical studies. The sampling strategy in field data was targeted non-random. The required data was collected through library and field (interviewing with 13 experts based on the saturation principle) methods. Finding of this process, along with content analysis of historical-comparative study strategy documents, led to the extraction of research findings. Designing urban space based on the cultural landscape as a multi-pronged phenomenon, by shaping a new experience from the urban landscape, will create a social motive as a stimulus to enhance the quality of urban life within tangible and intangible aspects. It means that social life in cities and people’s mental interwoven connection to the city is influenced by the cultural landscape used in urban areas that enhance the sense of belonging and permanence in the process of generational change. On the other hand, addressing the effective physical qualities in the environment such as the scale, distance, time and perception conditions are very effective in creating a connection between the audience and the environment. In other words, using these criteria will enhance the spirit of the place and the beauty of all the processes in a period of time with a certain quality, because the citizen’s mental entanglement will be formed when there is a sense of belonging to the city, in such a way that people consider themselves as active citizens in constructing the city.

Iranian architecture has concepts that are meaningful in terms of Iranian-Islamic thought, culture and beliefs. One of these concepts which has influenced on Iranians’ lives is the index of privacy. This concept can be seen in various architectural and residential constructions in different periods before and after Islam.Considering the background of this issue in the culture of Iranian life, it seems that the manifestation of this concept in contemporary housing patterns is different from the cases that have been common in traditional patterns. This issue is greatly influenced by the differences in the architectural system of these two models and also the changes in the way of people’s lives in the contemporary era compared to the past. The present study intends to analyze the different dimensions of the concept of privacy by analyzing the spatial structure in traditional housing architecture and apartment model as the most common housing model in the contemporary era. Accordingly, by selecting three houses with a traditional pattern in the historical context of Shiraz and three apartment houses in the new context of Sadra City as a contemporary model and analyzing their spatial organization, the study has examined the concept of privacy in them. In this study, each of the indicators was analyzed separately and the results were presented in the form of comparative analysis, after extracting the indicators of analysis based on the literature. Finally, the results showed that privacy and the related indices can be seen more frequently in traditional houses as inseparable principles and components. Due to the changes in the architecture and construction of modern houses, the issue of privacy has faded to some extent in these houses, and by limiting physical access to spaces, more emphasis is placed on the formation of privacy.

Thousands of historical sites, buildings and monuments that represent the history, culture and identity of this nation need to be conserved. Today, conservation is considered to be more of an intrinsic activity based on values, and values have always been the main reason for preserving heritage. It is clear that no society will try to preserve something that is not valuable to them. Therefore, it is necessary to identify and classify values before any inspection, diagnosis, and determine the degree of interventions in the conservation process. In all scientific researches about architectural heritage, the sustainability of the conservation process has been limitedly analyzed. Therefore, it is not possible to gain a clear understanding of the architectural sustainability involved in the conservation process. Thus, the purpose of this study is to investigate the sustainable (physical-semantic) protection of architectural heritage in order to explain the model taken by experts. The research method in this article is qualitative-quantitative; So that after identifying the physical and semantic values of architectural heritage, by examining the literature and in consultation with experts, by linear regression test, the effect of the main and sub-main components of semantic conservation on the variance of physical conservation has been determined. Then, to explain the relationship between semantic and physical conservation and related subcomponents, the Pearson correlation test is used and the final model has been presented. The reliability of the test was confirmed based on Cronbach’s alpha technique and content validity based on the experts’ opinion. According to the obtained model, it can be concluded that the conservation of the authentic architectural heritage is possible only with the continuous interaction of physical and semantic conservation with their relevant sub-components simultaneously. Also, the main subcomponents in the physical conservation of historical buildings include elements of materials, ornamentation, structural system, façade, geometry and in the semantic conservation are cultural, identity, economic, integrity, historical, aesthetic, social, and authenticity values.