萨法维王朝和莫卧儿王朝的城市桥梁:自然的视觉和体现体验

IF 0.5 0 ASIAN STUDIES
S. Hosseini
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引用次数: 0

摘要

在伊斯法罕值得称道的特色中,17世纪到访这座城市的欧洲游客对Khājū和Allāhvirdīkhān的桥梁赞叹不已,尤其是那些排列在主干道上的廊道,它们为路人提供了休息的机会,让他们享受微风和广阔的河流景观。同样,印度莫卧儿王朝的Nūrābād桥和Jaunpur的Shāhī桥,它们的chhatrīs位于两侧,为穿越它们的人提供了类似的体验。本文以这四座建于1568年至1659年之间的桥梁为重点,研究了这些公共结构在曼扎尔框架内的新颖建筑布局,并主张将这些桥梁的次要空间理解为著名的萨法维和莫卧儿海滨亭子的主题延伸,这些亭子是有目的地设计的,与周围的景观相结合。作为以前仅限于皇室和精英机构的元素,这些观景台赋予了一种特殊的视觉模式,并体现了与景观的接触,这种模式有利于沉浸在自然环境中,并将自然视为上帝的反映和文本解码-植根于突厥游牧民族对自然的敏感性的实践,以及神秘知识和深奥实践的增长和普及后蒙古东部伊斯兰土地。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Safavid and Mughal Urban Bridges: Visual and Embodied Experience of Nature
Among the praiseworthy features of Isfahan, European travellers who visited the city throughout the seventeenth century admired the Khājū and Allāhvirdīkhān Bridges, particularly the galleries that lined their main passage and offered passers-by opportunities to rest and enjoy the breeze and expansive views of the river. Similarly, the Nūrābād Bridge and Jaunpur’s Shāhī Bridge in Mughal India, with their chhatrīs located on either side, provided comparable experiences for those traversing their length. Focusing on these four bridges, built between 1568 and 1659, this paper examines the novel architectural layout of these public structures within the framework of manzar, and argues for understanding the secondary spaces of these bridges as a thematic extension of the renowned Safavid and Mughal waterfront pavilions that were purposefully designed to engage with the surrounding landscape. As elements that were previously limited to royal and elite establishments, these viewing platforms empowered a particular mode of visual and embodied engagement with the landscape, which favoured immersion in natural settings and considered nature as a reflection of God and a text to decode – practices with roots in Turco-nomadic sensibilities towards nature, and the growth and popularity of mystic knowledge and esoteric practices in the post-Mongol eastern Islamic lands.
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来源期刊
South Asian Studies
South Asian Studies ASIAN STUDIES-
CiteScore
0.50
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