كليدواژه :
نظريه داده بنياد , سبك زندگي اسلامي ايراني , نشيمن و پذيرايي , مجتمع‌هاي مسكوني
چكيده فارسي :
سبك زندگي با دربرگرفتن تحولات اجتماعي و فرهنگي، اهميت شاياني در زندگي روزمرۀ ساكنان در عرصۀ معماري و مسكن دارد. مفهوم سكونت در فرهنگ اسلامي ايراني به‌مثابه مكاني براي كسب آرامش- در كنار خانواده و يافتن خود فردي و جمعي با حصول ارتباط با خداوند و در زمينۀ طبيعت- بر اساس گزينش و انتخاب طريق جهت نيل به تعالي و اجتناب از تنزل است. مطالعۀ حاضر، با روش كيفي و رويكرد استقرايي انجام‌گرفته و جهت شكل‌دهي چارچوب مفهومي چگونگي بازنمود سبك زندگي اسلامي ايراني در معماري، از نظريات انديشمندان اسلامي استفاده شده و نظريۀ بورديو به‌عنوان مدل تحقيق در نظر گرفته‌شده و در اين راستا از نظريه مفهوم‌سازي دادۀ بنياد بهره گرفته‌شده است. بدين منظور، سبك زندگي تعداد سي خانوار ساكن در مجتمع‌هاي نوساز مسكوني در شهر تبريز، در بخش نشيمن و پذيرايي، توسط پرسشنامه، مصاحبه و مشاهده، موردبررسي قرار داده‌شده است. يافته‌هاي تحقيق گوياي عدم تطابق كامل طراحي نشيمن و پذيرايي با سبك زندگي ساكنان است و ناكارآمدي طراحي يا عدم انعطاف‌پذيري و تطابق تجهيز و طراحي فضا با نياز افراد را سبب شده كه به دليل فقدان بررسي عميق ارزش‌ها در بستر اجتماعي و فرهنگي اين اتفاق صورت گرفته است. درصورتي‌كه سبك زندگي ساكنان، نسبتاً مطابق با ارزش‌هاي اسلامي ايراني در موارد تعليم و تربيت اعضاي خانواده در راستاي الگوهاي ديني، مديريت بدن، كليشه‌هاي جنسيتي است. اگرچه باورهاي رايج، مشكلاتي چون تجمل‌گرايي را نيز ايجاد كرده است؛ و در رابطه با شكل‌گيري نهادها و تشكل‌ها و روابط همسايگي موانعي وجود دارد، ولي معماري نيز بستر حل اين موانع را ايجاد نكرده است و افراد به‌صورت ناخودآگاه، يا با شرايط موجود كنار آمده‌اند و يا با ايجاد تغييرات داخلي سعي در برطرف نمودن آن كرده‌اند.
چكيده لاتين :
Encompassing the social and cultural variations, lifestyle is of great significance in the daily lives of residents in the field of architecture and housing; since it involves the interactive relationship of individuals' actions with the semantic system and objective structures. In other words, the thought and behavioral patterns of individuals and social groups, which are the main elements of values and value systems, in coexistence to meet needs, lead to the development of lifestyles in different social groups; architecture, on the other hand, acts as a medium and diverts people's habitus and actions. The concept of residence in the Iranian Islamic culture, as settling in a place to gain peace with the family and find individual and collective self by communicating with God and surrounding nature, is based on selecting a way to achieve excellence and avoid degradation. Thus, architecture and lifestyle are formed in interaction with each other. The present study examines the components and characteristics of lifestyle and its practical implementation in the public living space using a qualitative method and inductive approach to form a conceptual framework of how to represent the Iranian Islamic lifestyle in architecture, based on the theories of Islamic thinkers. In addition, Bourdieu's theory has been considered as a research model aided by the theory of Grounded theory. Consequently, the lifestyle of thirty families living in newly built residential complexes in the city of Tabriz, in the living room and catering section has been surveyed by a questionnaire, interview, and observation.The results indicate a complete mismatch of the living room and reception design with the lifestyle of residents and also the inefficiency of design or inflexibility and adaptation of equipment and space designs to the needs of individuals due to lack of in-depth study of values in the social and cultural context. While the lifestyle of the residents is relatively in accordance with Iranian Islamic values in the field of education of family members, body management, gender stereotypes, consumption patterns and promotion of religious life patterns, human relationship with God, with others, with oneself and with nature. However, popular beliefs have also created problems such as luxury, which is not in line with Islamic values such as moderation and having harmony with the general conditions and has also affected tastes. There are obstacles in the formation of neighborhood institutions-organizations and relations, but architecture has not created a basis for solving these obstacles in the dimensions of worship, social, moral, beliefs, finance, thinking and science, chronology, family, health, but the Individuals have either subconsciously adapted to the current situation or tried to overcome these obstacles by making internal changes. Therefore, it should be considered that Islamic values are the main components of meeting the resident needs, and this development by the cultural class and by transferring awareness, as a media of architectural art, can provide the right to choose by creating a desirable option. In this context, people's interests and tendencies are directed towards Islamic values and culture, and individuals become aware of their beliefs.
