كليدواژه :
هسته , مركز محله , منظر , شهر ايراني
چكيده فارسي :
مركز از مفاهيم كليدي تمدن‌هاي باستاني است كه در تبيين جهان به نقش آسمان و آفرينندۀ غيرمادي در ايجاد هستي باور داشتند. در زبان فارسي اين پديده را «هسته» ناميده‌اند كه به معناي عنصر هستي‌بخش است. مانند هستۀ ميوه كه درخت مثمر را پديد مي‌آورد. علوم تجربي نيز از تمركز قابليت باروري موجودات در هستۀ آنها در قالب ژن و تركيبات ديگر ياد مي‌كند و بر اصالت هسته در پيدايش موجودات تأكيد دارد. به تأسي از قانونمندي حاكم بر موجودات طبيعي كه وجود، بقا، تكثير و توالد آنها وابسته به هسته است، در محصولات انساني نيز به وجود هسته به‌عنوان پديدآورنده و نگهدارندۀ محصول اعتقاداتي وجود دارد. از جمله در پديدۀ شهر به‌عنوان يكي از عالي‌ترين محصولات انسان‌ساخت، مركز كه نقطۀ تأسيس و آغاز هستي شهر است، نقش هسته را ايفا مي‌كند.
در دنياي مدرن و با تفسير لايه‌اي شهر، نظام سنتي وحدت‌گرا و متمركز كه بر رشد هسته و پديدآوردن كليت شهر مبتني بود، كنار نهاده شد. شهر مدرن از همجواري لايه‌هاي كاركردي شهر بدون وابستگي به تاريخ تأسيس و بي‌اعتنا به ارتباط‌هاي وجودي ميان اجزاي شهر پديد آمد. در حالي كه در شهرهاي ارگانيك، به معناي زنده، شهر از رشد هسته و ايجاد اندام‌هاي ثانويه تحت اثر استعداد موجود در هسته و نيازهاي جديد حيات شهري پديد مي‌آيد. تمدن ايران به‌مثابۀ قديمي‌ترين تمدن زندۀ انساني، در پرتو فرهنگ اسلام توانسته نمونه‌هاي عالي از شهر را پديد آورد. شهر ايراني دورۀ اسلامي در فضايي رشد كرد كه ابزارهاي مديريت كمي، مانند امروز در اختيار نبود. از آنجا كه فرآيند حاكم بر پيدايي و رشد شهر مبتني بر «هستي‌بخشي» به فضاي زيسته و براساس رشد ارگانيك هسته به‌مثابۀ عنصر جوهري شهر بود، توانست به توليد شهرهاي متعالي منجر شود.
ويژگي مهم شهر ايراني دورۀ اسلامي، وجود محلات به‌عنوان زيرسيستم و كل‌هاي‌كوچك در شهر است. هر يك از آنها به نوبۀ خود از يك مركز تغذيه مي‌شوند كه هم مولد و هم عامل بقاي محله است. درك مفهوم يكه و يگانۀ محله به‌مثابۀ يك كل، وابسته به وجود ويژگي‌هايي است كه مهمترين آنها مركزمحله است. وجه مادي محله، متكثر و فاقد وحدت است؛ خانه‌ها، راه‌ها و خدماتي پراكنده در ميان آنها. حس يكپارچگي و وحدت از اين فضاي متكثر محصول خوانش و ادراك ناظر از آن است. چنانچه ناظر بتواند وحدتي در ميان عناصر متكثر ادراك كند، محله متولد شده است؛ والا يك پهنۀ شهري است. مهمترين عاملي كه به ظهور مفهوم كل در ميان اجزاي متكثر محله كمك مي‌كند، وجود مركز است.
مركزمحله فضاي مشترك و تعاملي اهل محله است كه در ادراك آنها از مفهوم محله مشترك است. همگرايي فهم شهروندان از محيط كه به‌واسطۀ مركز صورت مي‌گيرد، به تولد مفهوم يگانه محله مي‌انجامد. لذا نقش مركزمحله را بيش از يك كانون خدماتي يا تقسيم دسترسي بلكه به‌عنوان هستي‌بخش بايد به حساب آورد. آنچه كه از محله به‌مثابۀ يك كل فهم مي‌شود، هستي واحد آن است نه اجزاي متكثرش. وجود اجزا براي تحقق محله شرط است اما امكان ادراك يكپارچه شرط لازم ديگر آن است. لذا محله را بايد مبتني بر دو ركن اجزاي مادي و حالت يگانه آن دانست. اولي از عناصر محل پديد مي‌آيد و دومي از سازمان فضايي و نوع ارتباط ميان عناصر. فهم سازمان و ارتباط اجزا عمل ذهن است كه به توليد منظر منتهي مي‌شود. منظر خوانش ذهن از عينيت ملموس است. منظر، «هست‌شده»اي كلي ادراك‌شده است. در ميان عوامل هستي‌بخش محله، نقش مركز از بقيه اصيل‌تر است. از اين رو با تضعيف مركزمحله، هستي محله و ادراك يگانۀ آن ميان اهالي به ضعف مي‌گرايد و با تقويت مركز، محله استوار و زنده مي‌شود.
چكيده لاتين :
The ‘center’ is among the key concepts of ancient civilizations who believed in a celestial creator and the sky role in creating the universe. In Persian language, this phenomenon is called "core" or “nucleus”, which represents the existence element, similar to what we suppose for a fruit seed that generates a fruitful tree. The experimental sciences mostly focus on the nucleus as the center of creatures in driving the ability of fertility in the form of genes and other compounds, and emphasize the originality of the nucleus in developing the organisms. Considering the natural law governing the whole existence whose ‘being’, ‘survival’, ‘reproduction’ and ‘generation’ mostly depend on a centralized nucleus, there is a similar belief in the existence of the nucleus in the human products as the creator and supporting element. For instance, speaking the city concept, as one of the supreme man-made products, the center as the initial point of establishment and emergence of the city represents the same nucleus function. In the modern world, by presenting the city layers, the former ‘traditional’, ‘unified’ and ‘centralized’ organization, which was highly established based on the growth of the nucleus, generating the city as a whole, replaced by the newfound pattern. A modern city initially upraised from the proximity of the urban functional layers with no reliance on the establishment origin and inconsideration to the existential connections between the city components. While in organic cities, which represents a vital concept, the city emerges from the growth of the nucleus followed by creation of secondary organs under the potential of the nucleus and the new requirements of the urban life. The Iranian civilization, as the ancient living human civilization, in the light of Islamic culture has provided conditions for creating an outstanding model of a city. The Iranian model of city during the Islamic era raised up in condition where limited management abilities were available, compared to the current conditions. Since the development process governing the emergence and growth of the city was mostly based on the "vitalizing" character of the living space and also the organic growth of the nucleus as the indispensable element of the city, conditions were provided for generating the supreme cities.
The significant character of the Iranian city during the Islamic era presents the existence of neighborhoods as sub-organization and minor totality in the city. Each of them, is enriched by a nucleus that is productive and at the same time an element for surviving the neighborhood. Perceiving the concept of the integrated unity of the neighborhood as a whole relies on the existence of characteristics that center of the neighborhood is among the significant one. The physical aspect of a neighborhood manifests a pluralistic character which lacks unity: the houses, roads and services dispersed among them. Receiving the sense of integrated unity and oneness out of this multiplicity space is arising from the interpretation and perception of observer. Once an observer be able to perceive unity out of this multiple elements, the neighborhood would be generated, otherwise, it is merely an extended urban area. The most significant feature that facilitates the emergence of the wholeness concept out of the diverse components of the neighborhood is the existence of a core or center. The center of the neighborhood is the common and interactive space of a community whose members are common in perceiving the concept of the neighborhood. The common concept of citizens of the environment relies on the center that generates the unique concept of neighborhood. Thereupon, the role of the ‘Neighborhood Center’ should be considered beyond a simple facility center or a location just for distributing access, as a vitalizing element. The whole entity which is perceived from the neighborhood is its unique existence, not its multiple diverse components. The existence of these components is prerequisite for the realization of the neighborhood. Therefore, the neighborhood should be addressed based on the two essential elements, the physical components and its unique entity. The former is arising from the regional elements and the latter is originating from the spatial organization and the communication state established between those elements. Perceiving the concept of organization and the components relations is a mind action that ends to the manifestation of ‘Landscape’; though a landscape is the mind interpretation of a tangible objectivity.
The landscape is a generally perceived “existence". Among the ‘vitalizing’ elements of the neighborhood, the role of the ‘center’ is more significant than the others. Therefore, by devitalizing the center of the neighborhood, the existence of this entity and perceiving its unity by the residents will decline, while by empowering the center, the neighborhood develops stability and vitality.
