entrance

Basically, relationship of the interior and exterior spaces of architecture, also, the relationship is always an indication of the architecture type. Corbusier believed that all historical background of the architecture just focus on osmium of the wall. Size of the opened space is an indication of its correlation with the adjacent environment; namely, entrance is a combination of differently structured spaces rather than just an opening and “Porch” is one of the mentioned elements of the Iranian architecture. It is multifunctional; the porch separates the entrance from the corridor and the courtyard; it is an independent space including stone benches for seating and social interactions. This paper is defining the porch, to know why and how the independent element is developed in Iranian residential architecture. The porch is analyzed for its function and form; some concepts are discussed in the process of porch development including: privacy, climate, joint and so forth.

Identity, a series of traits and characteristics that makes a person or a member of the community come to a kind of “ recognition” about individuals and other communities; The city also, following the example of this criterion gains character and gets independent. Identity in the city, through the creation and association with “public memories” of citizens causes the sense of interest and dependence which leads the inhabitants of the city toward becoming a citizen, which is a more active level of being just inhabitants. Although the identity is the effect of the culture of its citizens, it affects the process of becoming a citizen and can cause the formulation of criteria related to the participation and judging of observers and residents. Urban identity is a reflection of all the local people’s traditions, culture and aspirations grouped together. It reflects their needs, successes, failures and future. Constricted, the city is understood and interpreted through the technical rather than the sensory, yet it is the sensory from which people build their feeling and emotion. Sensuous requirements may coincide or conflict with other demands but cannot be separated from them in designing or judging urban spaces. The static physical setting, activities and meaning constituted three basic elements of urban identity places. Since place identity is a sub-structure of the self-identity of person consisting of broadly conceived cognitions about the world in which the individual lives. These cognitions represent memories, ideas, values, meanings and conceptions of behavior and experience. This study investigates and compares basic elements of urban identity in Zanjan city entrances with using Analytical Hierarchy Process Method and the proposed recommendations for the increase identity.

Suitable utilization of daylight in architecture, in addition to meeting the physical and emotional needs of human increase the quality of living spaces. From this perspective, our country's rich architecture has valuable achievements and experiences, which requires recognizing and introducing it to the architectural community of Iran and the world. The present research intends to examine the various qualities made at the back of light entrances using descriptive-analytical method, field observation and study on library documents and obtain the factors contributed in creation of these qualities and take step to reuse these ideas in modern architecture.

Human beings are meaning-generators, and their pursuit of meaning manifests through interpreting “signs.” Architectural elements can be perceived as signs capable of conveying valuable and significant messages. The more precise the semiotic interpretation of architectural elements, the deeper the understanding of their meaning. Since entry into any space necessitates passing through its door, the door functions as a connector between different realms, as an intermediary between a given place’s exterior and interior. Given the unique architectural significance of doors at entrances of Islamic pilgrimage shrines, they can be interpreted as meaningful signs. “Being at the shrine” can be understood as a form of human presence, which is materialized at entrances of Islamic pilgrimage shrines, particularly through the focal point of the door. The door marks the beginning of a transition into a sacred space, and numerous rituals are associated with this entry point. These rituals emphasize the commencement of the rites of entrance and initiation into a holy site. This study applies semiotic analysis based on Peirce’s model to examine the architectural element of the door as a meaningful sign. It seeks to answer the following questions: How can the physical characteristics of an entrance be interpreted both as a response to functional necessity and as a meaning-generating sign in the forms of index (namāya), symbol (namād), and icon (shamāyil)? Additionally, what concepts are semantically aligned with the door concerning the entrances of Islamic pilgrimage shrines? The research is based on a library study for data collection and employs a descriptive-analytical method to interpret the semiotics of doors. The findings indicate that the architectural element of the door, beyond its functional essence, encapsulates profound meanings. Semiotics offers a powerful tool for enhancing this architectural element’s understanding and deep analysis, allowing for a more precise interpretation. The primary function of the door as a sign is to establish a communicative space between the exterior and the interior. The door facilitates guidance and invitation into the sacred environment by dividing the spatial domain into inside and outside. Moreover, the first rites of initiation and presence commence here—placing the hand on the chest, expressing reverence, offering salutations, and seeking permission to enter. Therefore, the door is the gateway to the realm of presence and encounter. In the entrance of Islamic pilgrimage shrines, the door can be interpreted as a symbolic manifestation of the Divine Name al-Hādī (the Guide), the Imam’s guidance, the Perfect Man’s station, and the mediator of Divine Grace