The Challenge of the Authenticity of the Work and the Environment Around it in Open-air Museums (Guilan Rural Heritage Museum)

Document Type : Research Article

Authors

1 Phd Candidate, in Conservation and Restoration of Historic and Cultural Objects, Conservation Faculty, Art University of Isfahan, Iran.

2 Associate Professor in Restoration of Historic monuments and sites, Conservation Faculty, Art University of Isfahan, Iran.

3 Associate Professor in Mineralogy-Crystall Chemistry, Conservation Faculty, Art University of Isfahan, Iran.

Abstract

Problem Statement: Today, the status and values of architecture and indigenous habitats and their conservation have become increasingly important, and for this reason, the idea of creating open-air museums is expanding. Despite the variety of topics, these museums have one thing in common, and that is the transfer of structures from the original location to the museum. This study is concerned with the main problem as the manner of conserving hidden values such as authenticity when moving the piece from the original location to the open-air museum. Also, with what changes would be made in the authenticity of the work and the environment around it, in terms of principles of architectural conservation, by dismantling and transportation of house components from the original location and reconstructing them in the new space and the museum?
Research objective: The study aims to investigate the authenticity of the works in open-air museums and the impact of the surrounding environment on the authenticity of their spirit.
Research method: This article uses a descriptive-analytical method with documentary and field tools, and experiences obtained from the project of Guilan Rural Heritage Museum. Considering the importance of the subject, this is a fundamental-applied article.
Conclusion: The study found that although by separating an architectural work from its original climate and environment, the authenticity of the work’s spirit and the surrounding environment is distorted, but based on the comprehensive view of the theory of the authenticity of existence (Existentialism), the continuity of the integrated existential movement of the work towards perfection is still sought after. Also, the creation of facilities to preserve and save the body of the work in another place, providing the opportunity for people to get acquainted with architecture, customs and unwritten knowledge of architecture, and its material and spiritual information, thus justifies the change of materials and even the change of use and spatial context of the work.

Keywords


Araoz, G. F. (2008). World-Heritage Historic Urban Landscapes: Defining and Protecting Authenticity, In Waite, Diana. (Ed.), APT Bulletin, Journal of preservation technology, (39), 2-3.
Ashtiani, S. J. (1999). Montakhabati az asar-e hokama-ye elahi-ye Iran [Selected works of the divine sages of Iran]. Qom: Seminary islamic propaganda office publications.
Ashrafi, M. (2010). Comparison of the concept of eco-museum with the museums. Research Institute for the Preservation of Historical and Cultural Artifacts, (4), 61-75.
Aminpour, A. (2003). Rahbord-ha-ye hefazat va maremat (ba roykard be manshour-e boda) [Conservation and Restoration Strategies (with an Approach to the Bura Charter)], haft shahr, 1(12 & 13), 9-16.
Chehre ara Ziabari, M. (2015). Methods of  conservation and restoration of open space museum buildings, Case Study: Gilan rural heritage museum. Unpublished Master’s Thesis in Restoration and Restoration of Historical Buildings and Textures, Islamic Azad University, Abhar Branch, Iran.
Daeipour, Z. (2014). The relationship between the presence of nature and the increase in the sense of belonging in the Iranian traditional houses, Bagh-e Nazar,11(30), 49-58.
Dehkhoda, A. A. (1932). Loghat name-ye dehkhoda  [Dehkhoda Dictionary]. Supervision Mohammad moein & Jafar Shaidi. Tehran: University of Tehran .
Dejong, A. (1992).Les premiers musees de plein air, La tradition des musees consocres aux traditions populairses, danscenter Documtantion de l’ UNESCO.
English Heritage. (2008). Conservation principles: policies and guidance for the Sustainable Management of the Historic Environment, Chairman: English Heritage
Fadaei Nejad, S. & Karampour, K. (2006). Study of the process of changes in texture and its effect on amnesia of ancient textures (the case of Odlajan canton –Tehran), Bagh-e Nazar, 3(6), 82-100.
Fielden, B. & Jokilehto, M. (2003). Management guidelines for world cultural heritage sites, (S. Cheraghchi, Trans.). Tehran: Cultural Heritage Organization of the country.
Flamaki, M. M. (1995). Bazzendeh sazi-ye bana-ha va shahr-ha-ye tarikhi [Revitalizing historic buildings and cities], Tehran:  University of Tehran publications.
Gschewnd, M. & Howyler, E. (2010). Ballenberg : la?ndliche Bau- und Wohnkultur der Schweiz. (F. Kharabi, Trans.) Under the supervision. Mahmoud Taleghani. Tehran:  Rozaneh publications.
Habibizad, Z. (2010). Ecomuseum, human and environment, Tehran: Iranology Publications.
Habibizad, Z. (2012). Moj-e noo dar jahan-e moze-ha [A new wave in the world of museums], Farhang-e moze, (3), 19-20.
Hanachi, P. & Fadaeinejad, S. (2011). A Conceptual Framework for Integrated Conservation and Regeneration in Historic Urban Areas, Honar ha-ye ziba, 3(46), 15-26.
Ha’iri Yazdi, M. (1992). The principles of epistemology in Islamic philosophy: knowledge by presence, New York: State University of New York Press.
Harris, R., Ed. (2005). Weald & Downland Open Air Museum Guide Book. Englad: Chichester.
Louise Larrivee, K. (2008). Collections in the rain: maintaining and Protecting Building Collections at Open Air Historic Village Museums. United States: ProQuest.
Matin, M. & Abbasi, M. (2016). How to collect the meanings hidden in nature and reach the soul of the human place made from a phenomenological point of view. Second International Conference on Human, Architecture, Civil Engineering and the City. Retrieved from https://www.civilica.com/Paper-ICOHACC02-ICOHACC02_011.html.
Nazari Adli, S. (2010). Eco mozee va esalat-e hayat-e ejtemaei [Ecumenism an the authenticity of social life].  Manzar, 2(7), 58-61.
Norberg-Schultz, C. (2001). The Phenomenon of Place (N. Tahoori, Trans.). Memar, (13), 4-10.
Maure, M. (2002). A la recherche de la ecomusee: Laconnection Scandinave, Culture & Musées, (17&18), 184-196.
Rotenberg, R. (2012). Space, place, site and locality: the study of landscape in cultural anthropology. In Exploring the boundaries of landscape architecture, Edited by Bell, S., Herlin, I. & Stiles, R. Routledge.Chicago: Robert Rotenberg.
Pawlikowska, A. & Ostrowska, A. (2015). The Rural Open Air museums: visitors, community and place. European Countryside,  7(4), 195-214 .
Pedram, B.,  Olia, M. R. & Vahidzadeh, R. (2011). Evaluation of the authenti city in conservation of persian hertage: the role of continuity vernacular culture in aristic creation, Maremat-e- asar & baft- haye tarikhi-farhangi, 1(2), 1-16.
Rotenberg, R. (2012). Space, place, site, and locality: the study of the landscape in cultural anthropology. In Exploring the boundaries of landscape architecture, Edited by Bell, S., Herlin, I. & Stiles, R. Routledge.
 Rezapour Moghaddam, A. (2004). Bayaniyeye nara [Nara Statement]. Tehran: Institute of Humanities and Cultural Studies Comprehensive portal of humanities, 33-35.
Ray Yell, B. (2005). Ecomuseums Environmental Treasure (N. Sadaf-Zadeh, Trans.). Kandooj, 1(1), 74-75.
Talebi, F. (2005). Moze-ye miras-e roostaei gilan; goftogo ba doktor mahmood-e taleghani [Guilan Rural Heritage Museum; Interview with Dr. Mahmoud Taleghani], Kandooj, 1(1), 3-11.
FoTavan, Yi. (2005). Confrontation of authenticity and sense of place (R. Rezazadeh, Trans.).  Khayal, (16), 126-139.
UNESCO World Heritage Center (2005). Operational Guidelines for the Implementation of the World Heritage Convention, World Heritage Committee, and the World Heritage Centre.