Special Characteristics of Hawraman Architecture, Delving Into Cultural and Local Attributes

19 quarterly, No. 25| Autumn 2019 DOI:10.22034/JACO.2019.92835 Persian translation of this paper entitled: شاخصههای بومی و فرهنگی؛ نمودار ساختاری ویژه در معماری هورامان is also published in this issue of journal. Special Characteristics of Hawraman Architecture, Delving into Cultural and Local Attributes Koorosh Amini*1 , Roonama Noori2 1. M.A. in Geography and Rural Planning, Payame Noor Marivan Branch University, Iran. 2. M.A. in Fin Arts Creative Writing Editing and Publishing, Sam Houston State University, U.S.A Received; 2019/06/21 revise; 2019/07/17 accepted; 2019/07/30 available online; 2019/09/23 Abstract Vernacular architecture is one of the most representative of each culture. The current study canonizes the architecture of a part of simple but magnificent Iranian architecture in the Zagros (Hawraman region) slopes. It has special attributes with a hidden identity in the field of rural structure and architecture, erected as a product of human, culture and nature intersection. The current study applies a descriptive-analytical research method based on library research and field studies. The findings of the study show that Hawraman architecture was formed in the light of its culture and in harmony with nature. The villages are located on narrowvalley hillsides with a high slope. The dominant typology of buildings are as double -story buildings standing against the mountain slopes. The village has centers equal to the number of neighborhoods, structurally. Settlements are built where lands had the least usability for the other means. The lack of dead ends alleys in the physical structure of residential areas results in the minimization of natural and human hazards. The integration of stone, soil, and wood, applicationof Dimak and Marôła for jointing the structure parts and preventing drift, use of thick stone walls to prevent heat exchange, canopy and rain collector around all walls are unique characteristics that have substantial difference with inwardly oriented buildings in central Iran. Understanding the accumulated experiences of such a style provides us a great knowledge ofthe construction of buildings by preserving its original texture and identity, keeping the organic structure of nature. Keywords Hawraman, Architecture, Culture, Rural housing. Introduction sustain human survival in their geographical area in Ancient and lasting civilizations have always sought dealing with the geographical environment (Papelli solutions to mitigate the violence of nature and to Yazdi, 2002, 243). One of the most important factors correspon author: [email protected], +989183314459 20 quarterly, No. 25| Autumn 2019 in recognizing any culture is its vernacular architectural as muds, stones, and wood. In recent years, however, style. In fact, vernacular architecture is a tool for new materials such as iron, brick, stone, and cement analyzing the revealedand hidden layers of a culture, have been used with the advent of technology and the by its means to understand , architectural relationships enhanced roadways connections. Something that alone with security and comfort, natural climatic conditions, disassembled the original Hawraman architecture and the environment, the economy, and ultimately the main undermined its ancient identity. body of culture. Considering two, private (residential Culture defines the relation between man and the houses, Hawar 1, garden houses, etc.) and public areas environment and strengthen his roots both in nature and (baths, mosques, Takyeh, etc.) in the building and the in society. With the help of human culture, they become dwellings of Hawraman it can be found that unlike the interdependent and with the commonalities that are born central plateau, the public sphere is not very functional of that culture, the nation is created, which is a bond and not even visible, but the private sphere most between him sharing memories, what they love, what considered. has grown dramatically and has tailored the enemy sees,sharing language and the other things. to people the requirements. Today, in the 21st century, Culture is related to the spiritual capital of a nation that the meaning of housing is beyond physical attributes.. encompasses all literary and artistic works (Momeni & In the political and military literature, housing has taken Masoudi, 2016, 70). Architecture of the gardens and equal to the land, as fightings of different ethnic groups, countryside is still in place, and it can be dared to say and cultural invasions have taken place around the that the length of the walls and the number of stones world in order to obtain a suitable environment for the used in the architecture of the Hawraman Gardens are construction of a better housing (Bahrami, 2011, 97). several times more than of the China wall. Of course, Every place has an interconnection of the textures given that the walls of the Hawraman architecture was of natural and human characteristics; with a little constructed by both suffering and sense of pride of contemplation, we see they are responsive to their the Hawram people and the Chinese wall was built apparent and hidden relationships. Each place has with the oppression and vigor of local people by rulers . environmental, human, and cultural characteristics that Hawraman’s architecture perfectly combines the water, distinguish it from the other places, giving it a special soil, stone, and wood into a cosmic and philosophical place of power and separating it from its surrounding order that it is difficult to distinguish them from each space (Behrouzfar, 1995, 13). In the digital age with its other and from the natural balance. postmodern concepts and demolition techniques, the This architecture have been inspired and influenced Hawraman architecture with a millennia-old history is by its context culture. Hence the stepped or mountain still going on as a dynamic masterpiece. The people of architecture does not fully convey its spiritual and cultural Hawraman stay in their village in the cold months of character and its great connection to the surrounding the year and in the warmest months, gardeners move nature. With this explanation, it is suggested that the seasonally to the garden and ranchers to the countryside, title of Hawram School of architecture be cited instead but the important point is that the way of life in the garden of the stepped architecture. Understanding this, the and the countryside is not much different from the factors that underlie the physical context and spatial village life (Rostam, 2011, 372). Hawraman’s traditional structure and living spaces of a city are as follows: architecture is a combination of natural, historical, 1. Anything that gives rise to cultural or social meaning environmental, cultural and economic elements that and the relationships that result from them. has maintained the spatial identity of its inhabitants 2. The way of defining the world up to now In terms of residential texture, the houses in 3. An environmental look at the world and the this area have their own characteristics and are often elements of the natural environment in general (Habibi similar to each other and have used local materials such 2014, 4). koorosh amini & Roonama Noori 21 The Hawraman architecture in terms of identity is of Takht e Hawraman entitled “Recognizing the Effect authentic. It has its own characteristics that have not of Meaning on the Immortality of Place”. In this study been influenced by the other architectural patterns over they assert that symbols of naturalism can be seen in the time and has remained intact. Infact it has a special physical context of the village (Pour-Jafar, Sadeghi & identity hidden behind its simple appearance and it Yosefi, 2009, 14). Monuments belonging to the people rooted in the culture pf this land. tradition are the direct and unconscious interprets of the In this regard, the research question is how to study the needs, values, desires, and instincts of an ethnic in the intended regional architecture patterns and the impact of language of that ethnic’s material culture, so the people indigenous and cultural characteristics on the physical architecture is a worldview which has been expressed in texture of its villages. other way (Rapoport, 1972, 13). In this research, we aim to analyze and explain the In most of the villages and towns of Hawraman, narrow architectural relationship of the area under study with alleyways give way to a variety of passages by creating the nature and culture of the people, to analyze and corridors (Dalan) 2 or covered passageways. In cold and study the architectural principles of these settlements mountainous areas, the village is shaped in a sloping (Fig. 1). manner, which means that it is in harmony with the slope of the mountain. A part of the house on the lower Background research floor is dug inside the mountains. This action while The architecture of the western region of Iran has been providing a flat surface for building the house places a obsoleted from research for many years and has received portion of the house in the heart of the earth to show the less attention than the central region (Hasheminejad & architectural continuity with the earth and the mum of Molana’i, 2008, 18). the world (Akrami, 2010, 38). According to Bodling3, Hawraman is one of the most powerful cultural areas one of the most important points in the classification of the Zagros slopes that has a long history in the of nature is the evolution of natural structures from process of cultural developments, including indigenous non-living to living. Biological living does not mean architecture. The architecture of any land is a product reproduction, movement, etc., but what can most of its culture, climate, industry, construction methods emphasize the life created in architecture is the design and beliefs of the people of that country. Accordingly, of architecture that is the product of human thought and architecture as a full-fledged ritual represents the interacts with humans and the environment around them tastes, resources, knowledge, and ability of its builders (Sharghi & Ghanbaran, 2012, 108).

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