Ideology from the Perspective of the Supreme Leader

While always having a positive and favourable attitude towards ideology, Ayatollah Khamenei emphasizes both its epistemological and sociological meanings. In his definition of ideology, he explains how ideology changes from an epistemological concept and being to a sociological one. This is something that can be used to transform an idea into an architectural form based on the ideology of the Islamic Revolution of Iran thereby giving the architecture value and identity.

 

 

Epistemological concept and being

 

Ideology

 

Form

 

Employer and audience

 

The concept of sociological being

 

By the artist and architecture

 

 

The Relation between Ideology and Architectural From

Ayatollah Khamenei believed that one of the policies which should be pursued in the new era is providing the ideological training for surviving organizations from the Pahlavi era. “Art complements human existence and society.”

Another effect of the Islamic-revolutionary ideology was the belief that art is serving the religious ideology. According to this view, after the revolution, art had to move in the direction of revolutionary ideology and produce various works, for example, to counter imperialism and the United States. He believed that art reflects the originality of society and complements human existence and society, asserting that the ideology of the revolution would not develop if it is not expressed through art. With this attitude, Ayatollah Khamenei considered the Pahlavi era as an “artistic hotchpotch period” believing that Iranian art and artists in that period were plagued with terrible trouble and hardships.

The Revolutionary-Islamic Identity

The study of identity from the perspective of the founder of the Islamic Republic of Iran and the Supreme Leader would seek to deal with the issue of the link between the revolution and the architecture of buildings. In addition, such study contributes greatly to the realization of the meaning and concept of identity from 1979-1989, examining the works of architecture in that period, recognizing and distinguishing the special current of contemporary architecture which is based on the teachings of the Islamic revolution from the architectural currents of other places.

Identity in Islamic Thoughts

 

Theorists	The Basic Foundations of Identity	Definitions	Schools of Thoughts			Identity in Islamic Thoughts
Avicenna	Knowledge is the basic foundation of identity, stability and permanence in identity, and slow trans-substantial motion of identity		Peripatetic School	Philosophical
Suhrawardi	Instinct is the basic foundation of identity		Philosophy of Illumination
Shaykh Mahmoud Shabestari	Spirituality underlies identity	Dependence of identity on the Divine Essence and its manifestation			Mysticism
Sadr al-Muta’allihin, Imam Khomeini, Shahid Mutahhari	Instinct and spirituality are the common roots of identities	- Emphasizing the originality and stability of identity - Identity of knowledge, knower and the known (expressing the pillar of self-awareness and Presential Knowledge in identity) - Emphasizing the mobility, dynamism and development in identity (presential comprehension of essential and extrinsic features of the nature of an object)			Transcendentalism

 

Analyzing the Effects

The study of identity in Islamic thought from the perspective of Imam Khomeini

and its reflection on the architecture of buildings constructed from 1979-1989.

 

The case studies include public buildings that have been designed and constructed from 1979-1989:

1) Malek National Library and Museum

2) Imam Khomeini Mosalla

3) Javadabad School

 

Reference: Pazhūheshnāmeh-ye Enqelāb-e Eslāmī (A Quarterly Academic–Research Journal on the Islamic Revolution). Volume 8, number 26, Spring 2018, pages 221-243

 

Archive of Culture and Art