Browsing by Author "Yalman, Suzan"

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Cami Tasarımı Fikir Yarışması, Proje (1000 Kişilik)
(Arkitera, 2019) Erdoğdu Özdemir, Elif; Özdemir, Kürşad; Uğurlu, Hilal; Yalman, Suzan; Songür, Serdar; Öztürk, Taha Erdem
Yarışmaya sunulan 1000 kişilik şehir merkez camisi tasarımı kentsel dokudan bir parçayı temsil eder. Geleneksel Güneydoğu kenti mekansal örüntüsüne uygun olarak içinde duvarlar, avlular, geçitler, gölgeli boşluklar barındırır. Merkezde yükselen ibadet yapısı saflar yönünde uzamış yatay bir plana sahiptir. Bölgenin kültürüne uygun bir geometrisi vardır.Cami, kent dokusuna boşlukları, ölçeği ve geçişleri ile entegre olur. Geleneksel mimariden aktarılan mekansal ve yapısal öğeler doku uyumuna katkıda bulunur.
Cami Tasarımı Fikir Yarışması, Proje (200 Kişilik)
(Arkitera, 2019) Erdoğdu Özdemir, Elif; Özdemir, Kürşad; Uğurlu, Hilal; Yalman, Suzan; Songür, Serdar; Öztürk, Taha Erdem
Söz konusu olan 200 kişilik bir mahalle camisidir. Proje ekibi geçmişten günümüze gelen cami yapısı dizisinin en başındaki ev[1]ölçeğine odaklanmıştır. Ev, sunulan projede hem ibadetin hem de oluşacak mahallenin çekirdeğini temsil eder. İşaret edilen çevre ve program kültürel referansları ile mimari tasarımı besler. Proje temel formda, kompozisyonda ve mekansal atmosferde geleneksel Güneydoğu evine göndermeler yapar.
“Introduction” in Sacred Spaces + Urban Networks
(Koç University Research Center For Anatolian Civilizations (ANAMED), 2019) Uğurlu, A. Hilal; Yalman, Suzan
What is a sacred space? How do we begin to understand the dynamics between religious belief and architectural development? Pilgrimage accounts for Harran, a renowned ancient city of Upper Mesopotamia, help illustrate important points. These travelers from different religious backgrounds reported on the significance of a site in the city. This location was believed to be the temporary dwelling place of Abraham before he moved to the land of Canaan, as stated in the Old Testament (Gen. 12:4–5). Yet, the site’s sacred associations were not limited to the Abrahamic religions. The city was referred to as “the heathen city” by the Fathers of the Church because of the dominant pagan population. An early Christian pilgrim’s account (ca. 381–84 CE) by Egeria, underlines that the location chosen for the church of the city was the “very spot where the house of Abraham stood.” Moreover, she recorded that the pagan people of the city also venerated the same site, which indicates the multilayered meanings attributed to the same location. Centuries later, when a Muslim pilgrim, al-Harawi (d. 1215), visited Harran, he also recorded a site associated with Abraham. This time, however, instead of a residence, it was a rock that Abraham was believed to have sat on while waiting for his flock. What remains unclear is i f this was another “spot” or if the association with the previous sacred site changed over time.
“Introduction", in The Friday Mosque in the City: Liminality, Ritual, and Politics
(Intellect Books, 2020) Uğurlu, A. Hilal; Yalman, Suzan
The Friday Mosque in the City: Liminality, Ritual, and Politics Explores the relationship between two important entities in the Islamic context: the Friday mosque and the city. Earlier scholarship has examined these concepts separately and, to some degree, in relation to each other. This volume seeks to understand the relationship between them. Inorder to begin this discussion, defining the terminology is necessary. The English term mosque’ derives from the Arabic Masjid, a term designating a place of prostration, whereas the term jami‘,which is translated variously as Friday mosque, great mosque or congregational mosque, originates from the Arabic term jama‘, meaning to gather. The religious obligation for Muslims to congregate on Fridays eventually created an Islamic social code. Similarly, the migration from Mecca to Medina was instrumental in transforming a society based on tribal kinship into a community (umma). The Prophet himself played a vital role in establishing the first congregational space in Medina. Whatever the original terminology that defined it,this space is usually accepted as the prototype of the ‘mosque’ by architectural historians. The distinctions in terminology are important because, according to Islamic legal tradition,the presence of a Friday mosque was an important parameter in defining a city (madina).