نشریه معماری اقلیم گرم و خشک
سال دوم شماره 2 (بهار 1391)

The subject of vernacular architecture has been under consideration of the western countries since the 18th century. At that time because of the colonization of the African and Oceania countries by the Europeans, the issues like lifestyle, culture, art, and architecture of these people became interesting for them. So the Europeans started to study these conditions in the colonized countries. This was effective on the art and literature of their owns cultures, and a new vision to the vernacular architecture. This attachment was continued until 1960s. At that time a turning point happened.In 1960s by the growth of the modern architecture in many part of the world, and appearance of its difficulties and shortcomings in the real life, some doubts and deliberations occurred among these societies. The professionals and responsible architects were looking for the solutions. In this regard they became attracted to the vernacular architecture and tried to find new ways by inspiration from its vital principles. So, after the 1960s vernacular architecture went under the serious consideration of the researchers and interested architects. It was now studied by a new goal and among many individuals in a large amount of attention.This wave of new look to the vernacular architecture distributed to the other parts of the world, such as developing countries as well. In these countries progress and development had been identified with the simple adoption of western knowledge, methods, and materials. So they changed their rich traditional architecture to the modern western style of architecture. As a result they lost their own heritage and achieved a new architecture accompany by new difficulties. Therefore the new return to the vernacular architecture and getting inspiration from its principles, was a good solution for their problems, and became under a serious attention by the interested architects of these countries.In the Islamic societies, the traditional life of Muslims had been denied because of adoption to the western concepts in all aspects of the society, and in the field of architecture as well. Therefore the movement of attention to the vernacular culture was welcomed very well in these societies. It was called commonly, the Islamic revival of resurgence. The rediscovery of Islamic building traditions were also called in some countries as the "Renaissance of Islamic Architecture".Iran, like many other Islamic developing countries had been faced with major changes from the traditional system to the contemporary, so called Modern/Western system. The process of westernization formed and fostered socio-cultural conflicts with the traditional value system of the society and led to many events. Above all was the Islamic Revolution of 1979. Since then; a reversion took place in the country, restructuring of the society got under way in many aspects, and among them was the architectural realm. This viewpoint is still among the important concerns of the society.

In the modern world, heating and cooling requirements of the buildings are met by technological achievements. The indigenous methods of adaptation with nature were forgotten and buildings which need to technology were created without noticing to human-centered approach as well as harmony with nature. Meanwhile the environment was endangered significantly by architecture. The understanding of this problem turned sustainable architecture to an important topic in sustainable development.The study and reflection of vernacular sustainable architecture in arid climate areas such as Yazd, as well as the way of indigenous human interaction with the environment revealed sustainable-based reflection is not a novelty subject. The architecture of these areas is incredibly consistent with the principles of sustainability.Therefore, this qualitative research aims to explain the role of open spaces, especially central courtyards, in sustainable architecture of these areas and evaluate central courtyard house of Yazd according to sustainability. First of all, the principles of sustainable architecture are mentioned. Then selected central courtyard houses are compared with those principles by comparison method. The findings depict the pattern of central courtyard has critical role in creating sustainable, vernacular architecture in Yazd. So, the consideration of this efficient element paves the way for achieving sustainable architecture. This research has been done in qualitative approach and descriptive method. Data collection is done by observation and study of written references, documents and evidences.

Location as the process of decision-making is a consideration methode that is required patterns and principles. In order to study the Location in Islam, first of all we study the meaning of place at the Quran. The article,is based on inductive and descriptive analytical, authentic documents and interpretations of the Quran and it is organized by studying the house of warm and dry regions of Iran.Neighborhood unit is choosed as case study And architecture professors and scholars of Quranic sciences are participated throught Delphi method to study in preliminary results. The authors believe that three factors, the unity of the neighborhood unit, Objectively at the manufacturing, design and functions of house and privacy principles, internal and external cleanliness and safety in the house and neighborhood context, consolidates with the surrounding natural and urban neighborhood unit, are the main principals on the house location in neighborhood unit.

The invention of Shenashirs is one of the methods that has been used for shadowing on the windows of a building in west direction in old and traditional part of Bushehr.In addition of shadowing role, these shades are also the monumental elements of the vernacular architecture of Bushehr but their function in the afternoons;from May to November; is not correct and they can’t provide suitable shadow for west windows.This article has been written with the aim of correction and optimization in the shadowing function of Shenashirs through computer simulation and field research in Bushehr.The findings show that the function of optimized Shenashirs by the use of shading mask method is promoted increasingly and the use of these elements is strongly possible in contemporary architecture and urban aspect of Bushehr.

This written is going to understand order in architecture. Understanding order from outside to inside, is one of the appearances of return to inside that can be a way to know quality of architecture.Approach to understand architectural order; we can notice three hierarchies of positions:The first level of order is discipline which has the least order. As Architecture in this level is such as system which has elements gathering together to do something on foundation of discipline, it is called Architectural Organization.The way which is going to complete order is “open-ended”. The other level of architecture in this way is Architectural Order which in we encounter Harmonia. In fact, tension in it is at least.After that, order is going to levels which say about meaning and will have message from soul & inside. This level of order is called “Attraction”. In this level of architecture we have qualities such as “to have heart” & “capability to presence of human being”. This level of architecture is called Esoteric Architectural Order.The way on which architecture can move to complete order is called “order way”. Order way is important because it prepare a gate to “inside way”.As the audiences of inside way are inside of human being, this way is creditable forever. In the other side, inside way is encountered by harmony of Allah. So order way can be creditable forever.The result of moving in this ways is awareness of presence. In this position, presence is not related to man and it says about presence of existence which mature. By is moving to this way, we can receive another understanding about architecture. In this way, approach to EsotericArchitectural Order is not the end of goals but, approach to god is goal.In this level, architecture as a good deed can help us to approach to god.

From the most important purposes of sustainable development we can refer to fulfillment of men's social needs in urban spaces. Nowadays the changes happen to the "image" of urban space, resulting from the dramatic development of communication and information, as well as "its objective changes in new urban contexts", resulting from inappropriate understanding of technological development and inefficient copying of imported theories, have led to an opposition between these two. This lack of attention to artificial and natural grounds, as well as culture as the production of nature has led to a damage to identity of the place which is a prerequisite of social life and left the citizens in an identity crisis and made them feel uprooted or at best isolated. That's why it is necessary to create an appropriate urban space with a suitable cultural grounds derived from ecological features, values and identity of the society and joyful urban space with regard to the needs and behavior of the users. This means ecologicalization of urban spaces and making a mutual relationship between social and cultural phenomena, environment and human dimensions. The basis of the present study is designing urban spaces in a cultural ground with ecological approach. At first we specify the necessity to create urban space and then "appropriate model for ecological urban space (street)" is presented through recognizing urban space and ecological concepts, cultural features, and behavioral patterns by means of content analysis and observation. After that we bring forward the criteria of ecological designing in environmental, social-cultural, and behavioral dimensions through analyzing the existing patterns of Yazd's streets –as a case study- in the framework of body, application, and meaning criteria. The findings indicate that thinking globaly about sustainable development through ecological designing of urban spaces at the level of body, application, and meaning can prepare the ground for those who want to replace both this logic and those global traditional values (contemporary or native) and besides, it can protect ecological identity in new urban development, teach new generation, create a sense of attachment to a place, and can improve the quality of the environment and keep the potentiality to live which is the corner stone of the urban sustainable development.

The fact that is usually expected from the "rehabilitation" of historic buildings is to grant a new function and to adapt it to physical attributes of architecture in the format of a compatible defined function; but when a historic building is destroyed by passing time or another events and this is not impossible to reconstruct it and it cant back to its previous condition, the matter of rehabilitation and selection of compatible function for it will be ambiguous. This article is trying according to Brandi's theory about the conservation of historic buildings by expressing the meanings which has been appeared by passing time (from creation to present condition) to introduce a range of meanings even for historic ruins. According to the purpose which is to rehabilitate the historic building as a place, the article considers to express the properties of compatible function with the meanings of historic ruins by using Canter's "place model" who believes that three components of "physical attributes", "activity", and "conception" are essential for accessing the place. So, despite not being limited in the previous function of historic building, we can consider other functions to approach to the appropriate selection. This article used a comparative procedure for concluding from the expressed theory by Brandi about the conservation of historic buildings for determining the theoretic format of research and tried to identify the relations between the components of the place by using Canter's "place model". This model provides a possibility for the historic building to be looked not just as a physical existence which cant accept any changes through the conservation, but also can be useful, according to existed meanings in the historic building, for determining the compatible function even in the rehabilitation of historic ruins which dont have an appropriate physical condition.