Download PDF by Jonathan G. Katz (Editor): Architecture as Symbol and Self-Identity

By Jonathan G. Katz (Editor)

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Extra info for Architecture as Symbol and Self-Identity

Sample text

One can say that a building was built for purpose X and then over the centuries it acquired function Y. today might have for them. In other words, what kind of sympathy would they have toward space for architecture, not in any conceptual way, but in an empirical way? Are Islamic impressions mainly verbal or mainly visual? I have a third element to introduce. In Mecca the strongest impression I had was the impression of movement, of circular movement around the Ka'ba. And I had the same impression in the running between ~afa and Marwa.

It is a symbol, a direction and so forth, but precisely for what it is, it is not reproducible. On the whole it cannot be repeated. It is a symbolic model, not a valid architectural model for anything. Comments 40 The other broad issue is the question of the mosque. I tend to disagree with Mr. Ardalan in that I do not think that the mosque was a sacred space for most of the history of Islam. It was the space of the whole community in which all the community activities took place. Now a lessening of the functions of the mosque has occurred.

Kuban quite intriguing. He said that although he had not asked for Begley's study on the Taj Mahal, somehow it became clear for the first time what the symbolism there was all about. It seems to me that we are in a way trying to do the same thing for Islamic civilization in general. It was not until nineteenth-century romanticism, not until Hegel's great book on aesthetics came out and the development that followed, that somehow Islam and Islamic architecture and symbolism became the subject of today's concern.

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Architecture as Symbol and Self-Identity by Jonathan G. Katz (Editor)


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