This article illustrates the significance of pathways in cultural landscapes. It does so via an in-depth analysis at the paths in the historic community of Masulih, located in the Iranian province of Gilān. The town of Masulih, including its surrounding landscape, has an inter-connected systems of pathways that serve to tie the area together as coherent whole, making it an excellent site to explore the significance of path systems. On a functional level the neighbourhoods and homes, bazaar, teahouses, mosques, and Imāmzādih, in addition to the grazing lands and paths connect shrines outside the community. However, the paths of Masulih are significant beyond their mere utilitarian function as travel routes. This paper finds that various attributes of the paths are interrelated: the relation of path to topography; the cyclical and seasonal usage of paths; the path's function as connector of the bazaar and tea houses where individuals meet and socialize; paths serve as an stage during the lunar rituals that allows for further socializing; lands near and far are connected by the network of paths. Finally, this paper documents the dynamic connections between paths, landscape, built environment, and individuals in Masulih.
Slum formation is a visible outcome of population growth, rapid urbanization, economic and political policy. Currently, there are approximately one billion slum dwellers, representing approximately thirty percent of the global population. As evident, slums as a critical issue will remain in the upcoming decades. The discipline of architecture should consider the issue of a slum in its curriculum, especially within the design studios. This research attempts to integrate the slum topic within the fourth year undergraduate architecture curriculum and develop a pedagogical framework concerning architectural design projects that focuses on slum topic. The Graduation Research & Preparation (ARC 403) course and Graduation Project (ARC 402) course are modified in order to be responsive to the slum topic. The novelty of the framework can be categorized as follows: the proposed framework is context specific. It is based on an interdisciplinary approach to architecture and ethnography. It utilizes ethnographic tools for collecting data during fieldwork. It values research throughout the design process. A research-based approach prepares young architects for future complex challenges. It requires the young architects to utilize research and build an inventory of collected data, which can guide them during the design process as a reference point. It attempts to increase the awareness of the young architect regarding the discourse on social sustainability. It values social equity, quality of life, and well-being as core indicators of social sustainability and tries to integrate the indicators within the curriculum. The aforementioned indicators can guide young architects to reach strategic decisions to achieve sustainable design solutions.
The principal goal of this article is to study domestic artifacts in Masulih’s houses. This article points to the multidimensionality of domestic artifacts which can be categorized as being signifiers of research respondent’s beliefs and values, being part of the household’s social relations, and eliciting memories of the household. Research findings also highlight that some domestic artifacts have a life cycle and go through various phases in their life span. Qualitative research methods were used for data collection. Various extended field works were conducted in Masulih’s houses between 2008 and 2019. The principal techniques used for data collection were object interview, photo elicitation, and participant observation. The principal focus of interview sessions was on displayed objects and photographs in Masulih’s houses. During various interview sessions, respondents were asked to describe and narrate the stories of their domestic artifacts. Respondent narratives regarding their domestic artifacts highlight that the mentioned artifacts can be part of a complex web which mainly contains local inhabitants, houses, landscapes, memories, rituals, and values and beliefs. Furthermore, the study of domestic artifacts suggests that Masulih houses should not be considered solely as sites for the consumption of artifacts but places for the production of artifacts such as textiles. In this way, it can be said that local inhabitants are in constant connection with artifacts.
The primary objective of this research is to define a pedagogy framework for architecture Graduate Design Studio. The proposed pedagogy framework pursues the following three principal objectives: The first objective focuses on buildings and landscapes and the interconnection between them. Such connectivity facilitates a ground for walkability. The second goal is to incorporate green elements within buildings and landscapes with regard to increasing the percentage of available green spaces within contemporary and future cities, which may encourage human respect for nature. The third objective promotes the notion that contemporary and future built environments should be envisioned as environments wherein fresh local food can be cultivated, processed and distributed. It incorporates urban agriculture within buildings and landscapes. The Graduate Studio pedagogy focuses on the concept of social sustainability. The three mentioned objectives of the framework are in line with the core concept of social sustainability, which includes improving the well-being and quality of life of contemporary and future urban dwellers. Overall, the Graduate Studio envisions buildings and landscapes as pedestrian environments, as grounds where green elements are incorporated and local fresh food is cultivated. The mentioned framework has been implemented within the Graduate Studio. Four design project samples are presented as successful precedents.
This article adopts Ray Oldenburg's definition of third places and argues that the eight characteristics of third places are demonstrated in the tea houses of Masulih. In many vernacular communities, participating in informal public gathering places, or third places, is one of the daily routines of local inhabitants. The male inhabitants–including seniors and shopkeepers, as well as the shepherds who migrate seasonally with their herds from plateau of Gilan to Masulih–regularly visit and socialize in Masulih's tea houses. Recently, tourists also have become regular visitors of the tea houses. Qualitative research methods were conducted during extended field work in Masulih during 2008 to 2015. In-depth interviews with local inhabitants placed them as local experts. This allowes for a deeper understanding of the use of the tea houses as third places. In addition, research was conducted through visits to the tea houses at various times of the year in order to record their seasonal usage. While not every vernacular settlement in Iran is a tourist destination, Masulih, with its tea houses integrated in the bazaar, sees regular and steady tourist visitation. Masulih's rich cultural, architectural, and tourist landscape generates a complex research ground. This article suggests that tea houses, as third places, are vital for informal regular gathering of local Masulih residents, seasonal visitors, and tourists.
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