خوانشی بر تفکیک عرصه‌های زندگی در خانه‌های دوره قاجار شهر دزفول
محورهای موضوعی : باستان‌شناسی
1 - استادیار گروه معماری، واحد اهواز، دانشگاه آزاد اسلامی، اهواز، ایران
کلید واژه: عرصه‌های زندگی, خانه, دوره قاجار, دزفول,
چکیده مقاله :
عرصه‌های عملکردی در جوامع مختلف به عنوان یکی از راه‌های شناخت دیدگاه فرهنگی و اجتماعی حاکم بر آن جامعه شناخته می‌شود. به واقع توجه به انتخاب‌های عام و متداول در میان افراد می‌تواند این نکته را به ذهن متبادر نماید که در جوامع انسانی، برای هریک از عملکردها چه حریم‌هایی واجد معنا بوده و هرکدام چه ویژگی‌هایی از آن فرهنگ را به مخاطب معرفی می‌نماید. مقاله حاضر با هدف بررسی عرصه‌های زندگی در خانه‌های تاریخی شهر دزفول طی دوره قاجار شکل گرفته و در راستای پاسخ دهی به این پرسش است که: تفکیک عرصه‌های زندگی در خانه‌های دوره قاجار شهر دزفول در چه سطوحی شکل گرفته و هریک از این سطوح شامل چه ریزفضاهایی است؟. مقاله به روش ترکیبی بر مبنای داده‌های کمّی نرم‌افزار A-Graph و روش استدلال منطقی صورت گرفته است. جامعه آماری خانه‌های دوره قاجار بوده که 10 خانه متعلق به دوره قاجار به عنوان نمونه‌های مورد مطالعه به روش هدفمند انتخاب شده است. نتایج پژوهش نشان می‌دهد فضاها از حیث عملکرد در سه سطح تفکیک‌پذیری کمینه، میانه و بیشینه قرار می‌گیرند. حیاط اصلی، حوضخانه، دالان و صفه ادغام بیشتری با دیگر فضاها داشته و تفکیک‌پذیری کمتری را در اختیار دارند و فضاهای ایوان، هشتی، حیاط دوم، اتاق غرفه، پیش‌بام، تالار، مطبخ، پله‌پهن و مستراح به عنوان فضاهایی با سطح میانه شناخته می‌شوند. فضاهای بام، حمام، شبستان، انبار، اتاق، صحن شوادان و کت نیز به عنوان فضاهایی خصوصی با قلمرویی محدود شناخته می‌شوند.
Functional areas in different societies are known as one of the ways to understand the cultural and social perspective that governs that society. In fact, paying attention to common and common choices among individuals can bring to mind what areas of meaning each function has in human societies and what characteristics of that culture each one introduces to the audience. The present article aims to examine the living areas in the historical houses of Dezful city formed during the Qajar period and is aimed at answering the question: At what levels was the separation of living areas in the houses of the Qajar period of Dezful city formed and what micro spaces does each of these levels include? The article was conducted using a combined method based on data from the A-Graph software and the logical reasoning method. The statistical population was the houses of the Qajar period, and 10 houses belonging to the Qajar period were selected as the study samples using a purposeful method. The results of the research show that spaces are placed at three levels of separation in terms of performance: minimum, medium, and maximum.
Introduction
In traditional Iranian architecture, particularly during the Qajar period, the design and functional allocation of spaces within residential houses reflected broader socio-cultural values and everyday practices. The city of Dezful, located in Khuzestan Province, Iran, hosts a rich legacy of historic houses from this era, offering fertile ground for examining spatial configurations. This study delves into the organization of living spheres within Qajar-period houses in Dezful, aiming to identify the levels and components of spatial separation and the cultural logic underpinning them.
Drawing on theoretical insights from figures such as Christopher Alexander and Amos Rapoport, the research posits that architectural decisions are not merely functional but are deeply embedded in cultural choices and symbolic meanings. In traditional societies like Qajar-era Dezful, architecture was not divorced from nature or communal life, and the house acted as both a private haven and a stage for social expression. The concept of “separation of spheres of life” is used to decode the hierarchy and interaction of spaces within these historic homes—spaces shaped by privacy, ritual, gender roles, and climate adaptation.
This inquiry also intersects with debates on typology, particularly the genotypic and phenotypic models of spatial organization. It highlights how houses were structured not through arbitrary arrangements but through a set of recurring, inherited patterns that balanced utility, symbolic values, and social norms. The main research question asks: At what levels were the spatial divisions of domestic life structured in Qajar Dezful houses, and what subspaces did each level entail?
By illuminating these layered divisions and their associated meanings, the research aims to contribute to the discourse on vernacular architecture, revealing how spatial arrangements embodied cultural identity and continuity in the face of historical transformation.
Methodology
This study employs a mixed-methods approach, combining quantitative spatial analysis with qualitative cultural interpretation. The primary analytical tool was the A-Graph software, which enabled a syntactic analysis of spatial layouts through the method of space syntax, focusing on convex mapping and real relative asymmetry (RRA) values. Ten historic houses from the Qajar period were purposefully selected based on their preservation state and representativeness of local typologies.
Spatial graphs were generated for each house to identify the degree of spatial integration or segregation among rooms. Spaces were then categorized into three functional levels—minimum, medium, and maximum—based on their relative asymmetry and syntactic depth. Alongside this technical analysis, archival documents, heritage maps from Dezful’s Cultural Heritage Organization, and on-site surveys were used to contextualize the findings within broader historical and cultural frameworks.
This methodological synergy allowed for both statistical rigor and interpretative depth in evaluating the spatial dynamics of traditional domestic architecture in Dezful.
Discussion
The spatial analysis revealed a hierarchical model of domestic space organization in Qajar-era Dezful homes, defined across three levels of functional separation: minimal, medium, and maximal. These levels are distinguished by the degree of privacy, symbolic meaning, and the nature of social interactions they support.
1. Minimal Separation:
Spaces such as the main courtyard (Hayat-e 1), Hozkhaneh (pool room), corridor (Dalan), and porch (Soffeh) showed low levels of relative asymmetry, indicating high integration and accessibility. These spaces formed the public or semi-public zones of the house, accommodating collective activities and guest receptions. They represented openness and fluidity in spatial flow, reflecting the cultural importance of hospitality and interaction in Qajar society.
2. Medium Separation:
This category includes spaces like the second courtyard (Hayat-e 2), vestibule (Hashti), front porch (Eyvan), kitchen (Matbakh), Talaar (hall), bathroom, and even spaces like the guest room upstairs (Otagh Ghorfeh). These areas exhibited intermediate values of relative asymmetry, suggesting a transitional nature. They served both private household needs and occasional guest use, balancing openness with regulated access. Their location often placed them at a middle distance from both highly public and deeply private zones, physically and symbolically mediating between the two.
The presence of a second courtyard in some houses particularly marked an elevated concern for layered privacy and gender segregation. Moreover, the upstairs guest rooms (accessed via staircases and a vestibule) signify a specialized space allocation—typically for married children or honored visitors—showcasing a nuanced understanding of generational and social boundaries.
3. Maximal Separation:
The most secluded and function-specific spaces included bedrooms (Otagh), storage rooms (Anbar), underground chambers (Shavadan), kitchen extensions (Kot), bathrooms (Hamam), and sanctified spaces like the Shabestan. These zones showed high RRA values, indicating deep spatial embedding and limited integration with the rest of the house. They were reserved for the most private family activities—sleeping, storage, hygiene, and in some cases, religious or seasonal uses (e.g., summer Shabestans).
The implications of this separation are multifaceted. First, it reflects an ingrained value system that emphasized hierarchy, modesty, and control over visibility and access. Second, it demonstrates the adaptability of traditional architecture to local climatic conditions—such as the use of Shavadan to escape the summer heat. Third, the recurrence of certain spatial patterns (e.g., specific pathways to guest rooms, multi-courtyard structures) confirms a strong typological continuity among houses, pointing to shared genotypic patterns in spatial thinking.
Interestingly, the relative asymmetry values also varied across houses, suggesting that while typological norms existed, homeowners still exercised agency in adapting spatial models to family size, land constraints, or personal values. Houses like Sani’i and Ghalambar showed higher levels of spatial segregation, while houses like Soozangar and Zia’i displayed more integrated layouts, perhaps hinting at different social practices or household structures.
Overall, the analysis foregrounds how domestic space was not just a passive container but an active medium through which social identities, cultural values, and climatic intelligence were expressed. By decoding these layers, we gain a deeper understanding of the lived realities of Qajar Dezful families and the enduring wisdom embedded in their homes.
Conclusion
The study demonstrates that the organization of living spheres in Qajar-period houses in Dezful followed a coherent and culturally informed structure. Three levels of spatial separation—minimal, medium, and maximal—can be identified, each associated with distinct functions, meanings, and degrees of privacy.
At the most integrated level, spaces facilitated communal life and guest interactions. Transitional spaces managed household routines while balancing exposure and enclosure. The most private zones ensured protection, solitude, and specialized use, embodying the intimate rhythms of family life. This layered system of space management reflects not only the socio-cultural fabric of 19th-century Iranian society but also an intelligent response to environmental needs.
The research also underlines the significance of continuity in spatial typologies across multiple houses, affirming the role of cultural memory and local architectural logic. By combining space syntax analysis with historical interpretation, the study offers a holistic view of vernacular architectural practice, one that transcends mere form and function to engage with the deeper meanings of space in human life.
Future research could expand this framework to include comparative studies across other Iranian cities, enriching our understanding of regional variations in traditional domestic architecture.
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