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2018 | OriginalPaper | Buchkapitel

3. Space-in-Between

verfasst von : M. Reza Shirazi

Erschienen in: Contemporary Architecture and Urbanism in Iran

Verlag: Springer International Publishing

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Abstract

In this chapter, I focus on the case of Iran as a place where the quest for Critical Regionalist architecture and urban design has acquired a singular character, thanks to the work of leading architects such as Houshang Seyhoun, Kamran Diba, Nader Ardalan and Hossein Amanat. I then go on to discuss how in an era dominated by modernization and universalization, a sense of resistance emerged that attempted to reconcile Iranian-Islamic culture and Modernity, to present a critical reading of both Western and Islamic interpretations, and to find a middle way that neither rejected the West and its advantages nor neglected the history and culture of the nation. In this way, an intermediate approach appeared in which two extremes coexist in a continuous but generative tension, a situation which helped to bridge the gap between West and East, Modernity and Tradition, the universal and the particular, civilization and culture and thus introduced a Critical Regionalist architecture and urban design that garnered worldwide recognition. This approach to place-making, which I refer to as the ‘space-in-between’ approach, is mainly observable in the works of a number of leading architects and urban designers such as Kamran Diba, Nader Ardalan, and Hossein Amanat and will be studied under different themes such as the public sphere, the poetics of construction, bodily experience, architectural archetypes and the dialectic of presence in detail, supported by different illustrations. Introducing the term ‘urban oasis’, I conclude that this Critical Regionalist approach created a perfect ‘urban oasis’ as a ‘space-in-between’ where, to use Norberg-Schulz’s terminology, setting-into-work of place takes place.

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Fußnoten
1
I have focused my analysis on these three architects, as I believe they are the most prominent figures whose thoughts and works are significantly associated with the principles of Critical Regionalism during 60s and 70s. During this period, we may find single architectural works with Critical Regionalist flavour, but hardly can find an architect whose works and thoughts have continuous dialogue with Critical Regionalism.
 
2
Postmodernism in architecture has its roots in the critiques of functionalism, reductionism, rationalism, and aesthetics of modernist architecture and international style, mainly articulated during the 1960s and consolidated in the 1970s. A main starting point was Robert Venturi’s book Complexity and Contradiction in Architecture (1966) followed by a series of architectural works by Charles Moore, Michael Graves, Philipp Johnson, James Stirling, and others during the 1970s and 1980s.
 
3
Iranian cities were divided into a number of mahallas, normally translated as ‘neighbourhoods,’ based on ethnicity or religion. They normally presented a socially cohesive society with a strong sense of attachment and belonging, enjoying a set of local amenities offering necessary everyday functions such as a mosque, hammam (public bath), local bazaar, and so on.
 
4
Parviz Tanavoli (1937) is an Iranian sculptor and painter. As a close friend of Karman Diba he made a number of sculptures to be located in his architectural assemblages, including Shafag Park and Niavaran Cultural Center.
 
5
This resistance was not always a simple approach taking into account the power of the opponent. Ardalan in 2004 talks about a sense of passivity regarding the wishes and visions of architect’s clients, where he has been the passive receiver of ‘their self-expressions and their most cherished visions for their future’ (Ardalan 2004: 75). Further he explains how the trend of globalization has imposed international images imbued with the market forces of product branding and high-tech construction systems, leaving no room for regional cultural relevance.
 
6
Seyyed Hossein Nasr (b. 1933), now Professor of Islamic studies at George Washington University, emerged as a leading figure and expert in Islamic philosophy, especially Sufism and Mysticism. As the head of the faculty of literature at the University of Tehran and founder of the Imperial Iranian Academy of Philosophy under Empress Farah Pahlavi, his handful of publications, extensive contacts with internationally recognized figures such as Henry Corbin and Toshihiko Izutsu, and his standing with younger intellectuals, made him an influential individual in the intellectual sphere in Iran during the 1960s and 1970s.
 
7
It should be noted here that although Nasr is considered as ‘traditionalist’ in philosophical discourse and his viewpoints belong to ‘Perennial Philosophy,’ Ardalan’s architectural thinking and work could not be categorized as ‘Traditionalism’ in architectural discourse, as some authors such as Grigor (2009: 164–66) would claim. On the one hand, the co-authored book The Sense of Unity: The Sufi Tradition in Persian Architecture (1973), despite following Nasr’s philosophical doctrine and thinking and hence reflecting his extensive appreciation of ‘tradition,’ appears deeply in favour of new, creative, and indirect reinterpretations theorized under the concept of khalq-i jadid (New Creation). In addition to this, Ardalan’s architectural works as the manifestation of creative reinterpretations distance themselves from what one normally understands as ‘Traditionalism’ in architecture. His works are more tied up with ‘regionalism,’ ‘localism,’ or similar discourses in architecture.
 
8
The Fundació Joan Miró (Joan Miró Foundation) was designed by Josep Lluís Sert i López (1902–1983), a Spanish architect and city planner. Opened in 1975, it is a museum of modern art honouring the painter Joan Miró.
 
9
As will be explained later in this chapter, the Shahyad Tower was constructed to serve as a symbol of Persian sovreigns. Inaugurated during the 2500 year anniversary celebration of the Persian Empire (1971), it has the symbolic meaning of gate opening upon the Great Civilization which the Shah promised. Ironically, this square became the demonstration place for various forces in opposition to the Shah from diverse levels of society with different ideologies before the Islamic Revolution of 1979. Taking the name of the Azadi Tower (Liberty Tower) after the Revolution, it became the location of Revolutionary demonstrations and ceremonies such as the celebration of the national day of 22 Bahman (the day of Revolution), and the international symbol for Tehran and Iran. After the construction of Milad Tower in 2007, there is a deliberate tendency to introduce this new tower as the symbol of Tehran and Iran, presenting it as the highest technical achievement of Revolutionary Iran.
 
10
Muqarnas is a type—the most complicated type—of Kar-bandi for covering the interior side of domes, vaults, or arches. See also footnote 16.
 
11
Chahar-Taq literally means four arches. It is an archetypal form consisting of four arches based on four bases located on the four corners of a rectangular space making a dome on the roof. This form has been used in old fire temples, and was later developed into more complicated domes in the Sassanid and Islamic periods.
 
12
This function of the roofscape of the Museum is not now operational; access to the roof is not made available to the public.
 
13
Rasteh literally means straight route and passage. In a Bazaar it refers to main arteries which consist of a set of shops arranged alongside the main route.
 
14
Hasht means eight, hashti refers to an octagonal space. A hashti is a mediatory space between the gate and interior spaces in traditional Persian buildings, including houses, mosques, Madrassas, and so on.
 
15
Bazaar-che means small Bazaar.
 
16
Chahar-su, literally meaning four directions, and normally refers to the intersection of two routes in the traditional Persian Bazaar.
 
17
Kar-bandi refers to the interior shell of a dome, vault, or arch. As a combination of function (covering) and aesthetics (decoration) it is based on a geometrical order consisting of a series of interconnected filling surfaces. Muqarnas, Rasmi-bandi, and Yazdi-bandi are three types of Kar-bandi.
 
18
A Janagh-i arch is a pointed arch mainly used in Persian architecture of the Islamic period.
 
19
Rasmi-bandi is a type of Kar-bandi for covering the interior of a dome, vault, or arch. See also footnote 16.
 
20
This tower is a twelfth century Seljuq monument, 20 m in height, located in the city of Ray, Iran.
 
21
Kenneth Frampton refers to this work as being among the first low-rise, high-density housing in the world on the scale of an entire town, based on the principles of Critical Regionalism (Khan 2000).
 
22
Shushtar-No’s current condition is far from the original image it aimed to present. After partial realization it was left uncompleted after the Islamic Revolution, and was intensively occupied by war-stricken refugees and other immigrants. For more details see: (Shirazi 2013).
 
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Metadaten
Titel
Space-in-Between
verfasst von
M. Reza Shirazi
Copyright-Jahr
2018
DOI
https://doi.org/10.1007/978-3-319-72185-9_3