Impacts Of Globalization Islamic Architecture Cultural Studies Essay

The tenseness between modernness and tradition has influenced all facets of today ‘s life, particularly in the societal, cultural and architectural facets. This double construction closely reflects the worlds that most modern Muslim societies face today. The impact of modernness and globalisation can non be ignored, which has become one of the most controversial issues in modern-day Islamic architecture. In recent old ages at that place have been a considerable figure of documents and books sing the duologue between old and new or modernness and tradition, which emphasize the function of these challenges in our life. Most of the times going dissolved by globalisation do non allow us hesitate and rethink the architectural manners we are following.

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What are the grounds that we need to speak about the effects of globalisation? Because it is necessary for a duologue to be created between new skylines that take form within a globalized context and local values, particularly when we discuss an Muslim state like Iran that has experienced an Islamic revolution by its ain people. We should rethink the challenges of modern-day Islamic architecture in order to heighten our cognition and increase our ability to undertake current jobs facing the cultural and architectural demand of the altering Muslim society. On the one manus there is an pressing demand to regenerate local individualities and characters and on the other there is inevitable demand for new edifice stuffs and engineerings.

The architectural character of purpose -built Islamic community centres in non-Muslim states has been shaped by image of Islamic architecture in the West constructed through the Orientalist discourse, the post-colonial hunt for individuality, and the specialnesss of postmodern architectural pattern.

Nowadays we believe that the architecture of the present twenty-four hours is certainly the merchandise of past lessons, even if historicism and classicalism are in minority.

There are topics we need to see such as the chief attacks and groups in modern-day Islamic architecture and their positions sing globalisation and regionalism in modern-day architecture.

Since the 1970s and 1980s the economic system systems in Middle Eastern states ( as the biggest Moslem societies in the universe ) like Iran or UAE has been undergoing a procedure of transmutation from international to planetary. The furiously rapid development of information and telecommunication engineerings and substructures is conveying promotions such as the world-wide spread of finance and capital markets. Finally the reorganisation of these assorted planetary maps has caused the transmutation of the cities that were the historical and traditional centres of international exchanges. Not merely did globalisation and planetary attacks become widespread all over the universe, but they besides became impossible to disregard.

“ Globalization ” is a word transposed from globalisation and localisation. The progress of globalisation gave rise to at the same time respond to and defy local motions at the assorted degrees of patriotism. This attack showed that globalisation and localisation are non one-sided procedures and can non be successful without a collaborative attack and ever being together. Globalization is driving localisation and localisation is driving globalisation at the same clip.

Traditional architecture ( Islamic architecture, for an case ) was confronted with western architecture ; they are acquiring compared at all the times. Modern architecture enjoys stuffs of premium and high quality, entire advanced engineering of the twenty-four hours and the hungriness of new interior decorators, architectures and applied scientists in contriving new things, but traditional architecture would use the same traditional engineerings and the same lineations and restrictions ; as a consequence this conflict did non take to a desire and pleasant province of things and it was western architecture that won the unjust race. International manner and modern architecture were the first true illustrations of the newly-fashioned manners that dominated the scene of modern-day Islamic architecture. This confronting with the new thoughts cost traditional architecture its coherency, originality and unity ; nevertheless it caused many challenges in the ulterior periods such as the use of modern stuff that is wholly irrelevant to the map of the edifices, such as mosques with frontages covered with English orange tiles or utilizing black marble to do a minaret.


At the bend of the 20th century the roots of international architecture manner had already taken form in steel-framed, concrete faced and multistorey commercial edifices. But it was to take another 50 old ages and some societal reforms to alter the modern-day Islamic ( spiritual infinites ) architecture ‘s tendencies before the spirit of modern Islamic architecture began to happen a consistent manner that could name its ain.

2.1. Contemporary architecture of Islamic states

At the bend of the 20th century the roots of international architecture manner had already taken form in steel-framed, concrete faced and multistorey commercial edifices. But it was to take another 50 old ages and some societal reforms to alter the modern-day Islamic ( spiritual infinites ) architecture ‘s tendencies before the spirit of modern Islamic architecture began to happen a consistent manner that could name its ain.

The in-between decennaries of the 20th century could be called the dominance of international manner in Middle East, when no 1 dared to oppugn the cogency of its rules. The powerful moving ridges of globalisation have influenced the tendencies of modern-day Islamic architecture in many ways. It has changed architectural instruction and preparation, stuffs and constituents, thoughts and constructs, political and economic conditions, societal and civic values, and engineering and the design procedure well.

Taking Iran as an illustration for modern Muslim society in the Middle East, we can happen facts that Islam as a chief constituent of society has a seeable consequence on architecture and design. The resurgence of Islamic regional architecture epitomized the evangelist thoughts of advocates of the Islamic revolution of Iran that want to rule Islam as the most deciding standard in all facet of life, particularly in civilization, art and architecture. They are looking for a version of traditional architecture that could be implemented in modern-day fortunes. Some extremist tendency in modern-day Persian architecture emphasized a backward looking historicism ; nevertheless this has been among a little minority of designers. Regional motions accuse modern designer of giving traditional values, but on the other manus they accused regional motions of non being diligent in the sweetening of the quality of modern-day Islamic architecture of Middle East.

2.2. Muslim architecture in non-Muslim states ; Mosques and Islamic community centres

As we know representation of Islamic architecture in the West travel back at least to the 18th century, when European travellers and creative persons came back from the Islamic universe with graphic feelings, which they recorded both in authorship and pictures. To them, the most absorbing facets of the mosque were its domes and minarets. Due to curtail entree, the images these aliens conveyed were by and large distorted ; minarets and columns were ill-proportioned ; curvatures of domes were exaggerated ; pointed, shoal, and horseshoe arches were used interchangeably, and so on.

The diverseness of backgrounds, beginnings, and ethnicities of Muslims in non-Muslim societies and their shared values and experiences with fellow Muslims all over the universe are of import facets of individuality of Muslims in non-Muslim states. The day-to-day interaction of Muslims with the issues of in-migration, multiculturalism, a disentangled relationship between the faith and the authorities, liberalism, stereotypes and racism has shaped the development of their intercrossed individuality.

These Moslems are endeavoring within this context to develop an Islamic society that is independent every bit good as participatory, one that invariably attempts at accommodating to the contradictions of life in non-Muslim states. This society would however be argus-eyed to avoid the hegemony of the dominant civilization, and aware of its function in disputing unfairnesss. Attempts to prosecute this manner with society are evidenced by the engagement of Muslims in local and national political relations, the armed forces, an increased accent on instruction, and a turning economic base supported by Islamic banking establishment. Amidst this interaction, Islamic community centres have emerged as clear markers of the clearly Muslims presence of this population.

The really construct of an Islamic community centre in a non-Muslim state represents a set of contradictions. It is non merely a mosque for executing supplications ; instead it concerns the constitution of a faith, in bulk society of non- Muslims who have by and big secularized themselves over the last two centuries. The Islamic communities in these states are seeking to construct for their egos a sense of group individuality in a societal context that glorifies individuality as opposed to communal interaction. They strive to make permanency and stableness in a civilization that is progressively based on mobility, passage and alteration. The community centres and mosques in these states struggle to keep to their ties with the antediluvian past that they are supposed to associate to and far off homelands in a apparently stray land. The formation of Islamic community centres indicates a hunt for individuality among Muslims that goes beyond the restrictions of cultural bonds. It besides serves as a community establishment that helps to consolidate their scattered attempts and procure the right to pattern their beliefs.

Most Islamic community centres and Mosques in non- Muslim states have been designed by designers who base their cognition of Islamic architecture on their ain image of it, inspired by the increasing figure of community edifices throughout the western states, every bit good as the significant literature that has been developed in the West on Islamic architecture. The emerging architecture can be seen as a descendant of the Moresque resurgence manner and the architecture of phantasy inspired by Islamic marquees in the expoundings of the 19th century. Merely as these manners formed portion of a general western tendency, so has the architecture of the Islamic community centre become the portion of a broad architectural motion in the West, where the presence of Muslim communities in progressively felt, particularly in the metropolitan centres of Western Europe and North America.

Figure 1

Through their experience in planing Islamic community centres, non- Muslim designers frequently learn to reconsider some of their myths about Islam, and to alter their old negative images about Muslims. Such experiences non merely increase their cognition of non-Western aesthetic and edifice traditions, but besides expose them to the nature of Islam itself, particularly the dogmas which are most conspicuously reflected in the designs for municipal and domestic edifices and mosques. Unfortunately, many of the new Islamic community centres in America are scaled down and destitute imitations of old memorials The designer of the West Virginia Community Center, William Preston self-praise that:

“ The South Charleston Center is modeled after a celebrated Islamic house of worship, the Badshahi Mosque, in Lahore, Pakistan ( fig. 1 ) . The Badhsahi Mosque is bigger than the Taj Mahal, and is considered the largest house of worship in the worldaˆ¦In the concluding merchandise, the edifice in no manner resembles any of these memorials, but this is non seen T disappoint either the designer or the client. Faithful imitation was non the purpose ; instead it is the capturing of the “ spirit ” of the old ( fig. 2 ) ”

Figure 2

The consequence is frequently sort of lampoon, which is presumptively found desirable within a community seeking a nostalgic relationship to the yesteryear. In this instance, the function of the designer is to resuscitate the past and re-explain its vocabulary in the modern-day architectural linguistic communication. In the U.S. , this is the linguistic communication of the commercial “ strip ” . The attendant combination of architectural revivalism and the strip promenade aesthetic more frequently captures the kernel of an “ alien ” Oriental eating house than the spirit of traditional Islamic architecture. In such edifices the aesthetic characteristics of the mosque- the minaret especially- are appropriated like the mark posts publicizing gas Stationss or fast nutrient eating houses. The deformed look of many Islamic community centres in the U.S. , their graphic colourss, and their usage of modern industrial stuffs, contribute to a by and large rough aesthetic, one which may be related to the general loss of high accomplishments and workmanship, low budgets, and the low degree of artistic edification on the portion of both client and architecture.

On the other manus, it is deserving indicating out that in the pursuit for “ self-representation ” through architecture, the usage of format icons such as domes and minarets has become widespread, non merely in non-Islamic states, but besides in many Islamic 1s, even where those signifiers did non belong in the yesteryear. While this globalized usage of iconic mentions may look to be a merchandise of the Muslims ‘ effort at stand foring themselves through an architecture that they see as “ reliable ” and reflects the “ kernel ” of their Muslim civilization, it is in fact more closely related to the Western representations of Islamic architecture being perpetuated today by both Muslims and non-Muslim celebrated designers and bookmans around the Earth.


At a glimpse at the treatment it might be possible to reason that the involvement of modern-day Islamic architecture in Glocalization and moderate attitudes is in a good status and is traveling to go the chief popular manner in Contemporary Islamic architecture, particularly among the recent coevals of immature designers. Global-regionalism is excessively immature to happen a consistent manner that it could name its ain ; therefore there are several sorts of attacks that could be categorized in this group. Their edifices are suggested by the spirit of traditional Islamic architecture, every bit good as the use of new engineerings and stuffs. This self-contradictory scheme is the chief specificity of the new coevals of modern-day Islamic designers. Their fidelity to the spirit of their ascendants, every bit good as their acute involvement in new engineerings and advanced edifice stuffs, formed a new coevals that could merely be called Glocalized.

The architecture of Islamic community centres in non-Muslim states illustrates issues related to a minority civilization attempting, through architectural signifier, to re-establish continuity and stableness, to show individuality and to keep signifiers of corporate memory. The relationship between individuality and iconic mentions should be seen within a broad-based scene, due to the increasing globalisation of thoughts about “ modern-day Islamic architecture ” that are invariably traveling back and Forth between the West and the Islamic universe through architectural authorship, competitions and committees.

While Islamic architecture in non-Muslim states has already contributed to deconstructing the totalising dockets of individuality political relations and Orienatalist stereotyping, rhythms of representation are hard to get away.

The focal point needs to switch to what sort of individuality is being expressed, and where the architectural facets of corporate memory of Muslims can be complemented, overlaid, or even replaced by other systems, so as non to lose the potencies of originative representation. This critical apprehension may raise issue of shred human values that can assist make a duologue with non- Muslims through architecture. This can be achieved through atomization and possibly domesticity that cut down the important facets of formality and humanizes the architectural merchandise. Emphasis needs to be directed toward the look of transparence, instead than compulsion with privateness and clannishness.

List of mentions

Al-Qawasmi, Jamal [ 2007 ] , Regional Architecture and Identity in the age of Globalization, volume 3, CSAAR, Tunisia

Owen, Graham [ 2009 ] , Architecture, Ethics and Globalization, Routledge, USA

Guggenheim, Michael [ 2010 ] , Reshaping Cities, How planetary mobility transforms architecture and urban signifier, Routledge, USA

Hillenbrand Robert [ 2004 ] , Islamic architecture: Form, Function, and Meaning, Columbia University Press, USA

Petruccioli Attilio [ 2002 ] , Understanding Islamic Architecture, Routledge, USA


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