Journal of Iranian Architecture & Urbanism(JIAU)

Abstract Extended Abstract
Background and Objectives: Before the prevalence of the modern architectural conservation approach, undoubtedly, every region had its principles and characteristics in this field. Architectural conservation thought was developed in the 17th and 18th centuries in the West. It was represented to the world in the 20th century by the Athens and Venice charters and the UNESCO Convention of World Heritage. Still, Some eastern countries found the charters opposed to some of their architectural conservation traditions to some extent. In fact, the conservation thoughts in the early charters, such as the Athens and Venice charters and even the UNESCO World Heritage Convention of 1972, were based on a western approach. However, the concern about the eastern approach developed afterward in the 1980s. Therefore, it was a cause to challenge conventional thinking in the conservation field and the formation of the Nara authenticity document, which emphasized cultural diversity and cultural context. Now the question is: what are the characteristics and contradictions of conservation traditions in the eastern countries? And what aspects of the eastern approach are included in the traditional conservation of Iran as an eastern country? Since the cultural context concerns have been emphasized greatly, the acknowledgment of eastern approach characteristics would help recognize the Iranian cultural context as a component of the whole. Therefore, the purpose of this study is to recognize the traditional approach characteristics in eastern countries to recognize the Iranian cultural context as a component of the whole. This recognition is significant in the decision-making and preparation of national principles based on the cultural context of an eastern country.
Methods: This study is based on inductive reasoning and a qualitative approach. One part of the study is a review study, and the second part (concerning Iran) is carried out using the grounded theory method.
Findings: The restorations studied here for recognition of the Iranian approach are those executed before the Venice charter in 1962 and before the arrival of ISMEO in Iran; since it is believed that the restorations before the 1960s are regarded as “traditional restorations”. Consequently, the “scientific restoration” process started with the arrival of ISMEO and the establishment of the Iranian National Organization of Heritage Conservation. Sampling is also theoretical in this research and based on data related to the research question. Finally, the study concludes that the East compared to the West, in terms of conservation, is mostly based on intangibles and spiritualties, while the western architectural conservation thought is based on materialistic ideas. Concepts and beliefs such as impermanence had a key role in attitudes towards tangible heritage. Among eastern countries, the Indian charter of INTACH is so considerable. Despite the emphasis on its traditional and cultural context, it has presented some differences with principles such as patina preservation and restoration and considers them incompatible with Indian traditions. As an eastern country, Iran had some aspects of the eastern approach in its conservation traditions, focusing on traditional completing and aesthetic value as unique characteristics. Some codes and concepts were taken from the study of Iranian restoration cases in five groups of physical reconstruction, ornamentation, replacement, and inscription restorations, whose findings have been presented in four main categories as follows: ornamentation and aesthetical value of the work, the authenticity of traditional art rather than the physical substance, the necessity of completing a historical building traditionally, and also the emphasis on traditional proficiency.
Conclusion: Therefore, the four keywords of beauty, completeness, traditional art, and proficiency are the main emphasis of the traditional Iranian approach, based on the cases studied in this research. The two latter keywords, namely traditional art and proficiency, are regarded as the source of authenticity judgment. And also, it had some contradictions with some principles of the Venice charter 1964, so the readability of restoration and reconstruction, based on sufficient evidence, was not considerably emphasized. Also, some similarities with other eastern countries have been observed, mostly with some principles of the Indian INTACH charter rather than East Asia. Some characteristics of the Iranian approach also have been unique, such as ornamenting of a historic building or traditional completion of a historic building, emphasis on the rejection of such modern principles as the readability of restoration and the contemporary stamp.

Abstract Extended Abstract
Statement of Problem: The urban landscape of Zahedan is a multi-layered text in which different human, natural, and artificial layers are placed next to each other according to paradigmatic/ syntagmatic principles. Using a rhizomatic communication process and applying the negotiation and intra-code translation tool, these layers have created a meaningful complex. Due to their dialectical relationship with the development process, they have also obtained new identity characteristics, capabilities, and capacities in line with the previous paradigm since their emergence, regarding the changes resulted from the development and progress. But in the recent decades, due to the absence of negotiating and appropriate communicating with the city’s traditional codes, the development process as an “other” has disrupted its rhizomatic behavior and created a gap in the city’s coherent network. In this paradigm shift, today, the residents of Zahedan city are faced with a chaotic narrative and have relatively lost their sense of belonging and affiliation to the city.
Research method: The present study aims to present a solution to identify the urban landscape of Zahedan city during Pahlavi period. This is made possible by retrieval and reading of identification signs hidden in the city layers, using layered semiotics and generation method. Layered semiotics implies that the text of a city is gradually formed by encoding/decoding of the codes that are common in a group of humans, and become understandable in the same way.
Results: The human layer in the urban landscape of Zahedan has emerged in the city fabric through the convergence of values, worldviews, and socio-cultural foundations that have been present since the formation of the initial city core up to date. The presence of different ethnicities and nationalities such as Sistani, Baluch, Birjandi, Kermani, Yazdi, Afghan, Pakistani, and Indian, each having different beliefs, religions and paradigms, has given a unique feature to the city. Various individuals of different nationalities in Zahedan city come from a context composed of other contexts in itself. Thereby, in the context of Zahedan city, we are in a fluid and dynamic network of habits that are rhizomatically interconnected and have formed a complex called Zahedan urban landscape. The artificial layer is a combination of different contexts derived from the diversity of human layer contexts. This means that the form of constructed buildings, type of materials, construction techniques, the use or loss of decorations and colors, spatial layout of public and residential spaces, and other factors in the urban landscape of Zahedan city during the First Pahlavi period result from at least three major contexts: 1) The “so-called modern” architecture and common way of thinking during the First Pahlavi period and during Reza Shah reforms; 2) The traditional architecture in desert areas of Iran adopted by people of Yazd and Kerman, observed in the city’s significant and prominent buildings; and 3) Vernacular architecture adopted by other residents including Baluch and Sistani, which is also derived from the cultures and subcultures of these people’s primary habitat. The people representing a context have an influence on the city, regarding their status and authority.
Conclusion: Considering the connection of rhizomes and the link between the codes existing at their connection points, changes occur in urban landscapes where some signs are found, changed, or demolished. The only solution for the survived signs is to maintain them in their status quo. In case the signs are deteriorated and completely disappeared, it is better to be recreate (reconstruct) or regenerate them by infill development, as long as the originality and ancient identity are not impaired. In this way, a new sign can act as a symbol of an old sign in the past times and be reminiscent of something lost/eliminated over time. There are also various solutions for dealing with corrupted or changed signs: if the sign changes are in line with the contemporary currents and discourses and at the same time adhere to the old signs and features of the original urban cultural landscape fabric, the signs can be conserved in the same state; and if the sign changes distort the meaning of the place or destroy its identity, the changed sign can be re-modified by another change in the existing discourse. In other words, a new discourse in line with the urban identity and at the same time in accordance to contemporary requirements can be created in latter case. In this way, the conservationist seeks to expand the frameworks through criticizing, translating, measuring the frameworks, and dealing with the “other”, thereby reproducing the distorted meaning by creating a link between the existing codes at different times; an intervention that can be resumed in the present time and changed over time. However, it is not aimed at reproducing or imitating the pre-existing patterns and signs; because, repeating the signs without linking them to their history, breaks the urban spatial-temporal integrity and undermines the concept of authenticity. Rather, it is meant to create a balanced relationship between the urban network and the changes that occurred due to the developments of these areas. So, the created change can conserve its meaning. In this way, the city regains its legibility through signs, regenerates its lost identity, simplifies its meaning and restores its identity easily.