همنشینی خَلوت و جَلوت در مسکن سنتی ایرانی (نمونه موردی: خانه توتونچی- شیراز)
محورهای موضوعی : معماری اسلامی
علی اکبر حیدری
1
*
,
وحید توکلیان
2
1 - دانشیار گروه معماری، دانشکده فنی و مهندسی، دانشگاه یاسوج، یاسوج، ایران
2 - مربی گروه معماری، واحد داراب، دانشگاه آزاد اسلامی، داراب، ایران
کلید واژه: خلوت, جلوت, خانه سنتی ایرانی, خانه توتونچی و شیراز.,
چکیده مقاله :
خانههای سنتی ایرانی به عنوان پدیدههای کالبدی، بازتابدهنده ارزشهای فرهنگی، اجتماعی و معنایی جامعه هستند و سازماندهی فضایی آنها همواره مبتنی بر اصولی چون خلوت و جلوت صورت گرفته است. خلوت به فضاهایی اشاره دارد که برای فعالیتهای خصوصی و آرامش اعضای خانواده در نظر گرفته شده و دسترسی به آن محدود است، در حالی که جلوت، فضایی عمومی و نیمهعمومی را نشان میدهد که امکان تعامل اجتماعی و حضور مهمانان را فراهم میکند. با وجود اهمیت این مفاهیم، پژوهشهای پیشین عمدتاً به توصیفهای پراکنده بسنده کرده و تحلیل جامع و نظاممند شاخصهای فضایی و کالبدی خانههای سنتی برای سنجش نمودپذیری خلوت و جلوت کمتر مورد توجه قرار گرفته است.
هدف اصلی پژوهش حاضر، بررسی و تحلیل چگونگی نمودپذیری مفاهیم خلوت و جلوت در ساختار فضایی خانههای سنتی ایرانی است. در این راستا، ابتدا با استفاده از روش دلفی و به شیوه اشباع نظری، چارچوب نظری تحقیق شامل شاخصهایی چون سلسلهمراتب، قلمرو، مکانیابی، قابلیت دید، ابعاد و تناسبات فضایی، نور و تزئینات استخراج شد. سپس با بهرهگیری از روش نحو فضا و ابزار تحلیل کالبدی، این شاخصها در نمونه موردی خانه توتونچی در شیراز بررسی شد. نتایج تحلیل نشان داد که فضاهای حیاط و شاهنشین به طور واضح ویژگیهای جلوت را تجلی میدهند، در حالی که فضاهای مطبخ و گوشواره، خصوصیترین بخشها بوده، نمود خلوت در آنها بیشترین است. سایر فضاها با توجه به کارکرد و زمان استفاده، توانایی انعطافپذیری و هم زمان نمود خلوت و جلوت را دارند.
The Coexistence of Khalvat and Jalvat in Traditional Iranian
Housing Case Study: Totonchi House– Shiraz
Aliakbar Heidari*
Vahid Tavakolian**
Traditional Iranian houses represent a rich embodiment of vernacular architecture, reflecting not only functional dwelling requirements but also the cultural, social, religious, and spiritual values of Iranian society. Central to their spatial organization are the concepts of khalvat (privacy/seclusion) and jalvat (publicness/openness), which structure domestic spaces along a continuum rather than as rigidly opposing categories. Khalvat refers to secluded areas designed for repose, concentration, and private family activities, characterized by controlled access, whereas jalvat encompasses public or semi-public spaces intended for social interaction, reception of guests, and collective activities. This study investigates how these concepts are manifested within the spatial organization of traditional Iranian houses, with a focus on identifying physical and spatial indicators that define privacy and publicness.
The research employs a mixed-methods approach, combining qualitative analysis and space syntax techniques. Initially, semi-structured interviews were conducted with sixteen academic experts in Iranian architecture, using the Delphi technique and theoretical saturation to extract key indicators influencing khalvat and jalvat. Qualitative content analysis revealed seven primary indicators: spatial hierarchy, territorial definition, spatial location, visibility and visual control, spatial dimensions and proportions, lighting, and decorative elements. Subsequently, these indicators were examined in the Totonchi House in Shiraz, a representative Qajar-era residence, through field surveys, plan analysis, and spatial assessment using space syntax methods.
Findings demonstrate that khalvat and jalvat manifest along a multilayered spectrum rather than as a strict binary. Public spaces, such as the central courtyard and the shahneshin (main reception hall), occupy central or axial locations, feature generous scale, abundant natural light, and rich ornamentation, and serve as primary venues for social interaction, collectively embodying jalvat. In contrast, private spaces such as the gooshvareh and kitchen are located in inner, secluded zones with controlled access, smaller scale, limited visual exposure, and subdued decoration, representing the strongest expression of khalvat. Intermediate spaces—including sedari rooms, verandas, and ancillary areas—demonstrate spatial flexibility, alternating between public and private characteristics depending on use, time, and occupants, highlighting the dynamic adaptability of traditional residential design.
Keywords: Khalvat, Jalvat, Traditional Iranian House, Totonchi House, Shiraz.
Research Methodology
The present study is classified as fundamental–applied in terms of its objective and qualitative–analytical in nature, employing a mixed-methods approach. In the first stage, in order to develop a coherent theoretical framework and to extract the indicators influencing the manifestation of the concepts of khalvat and jalvat, the Delphi technique and the method of theoretical saturation were utilized. For this purpose, semi-structured interviews were conducted with 16 university faculty members holding the academic rank of associate professor or higher, all of whom possessed academic expertise and research experience in the field of Iranian architecture. The number of participants was determined based on reaching theoretical saturation, meaning that the interview process continued until no new concepts emerged from the collected data.
All interviews were audio-recorded, fully transcribed, and subsequently analyzed using qualitative content analysis tools. To identify the frequency and prominence of key concepts, the software Word it Out was employed to generate word clouds and highlight recurring themes. Based on this analysis, a set of primary indicators was identified, including spatial hierarchy, territorial definition, spatial location, visibility and visual control, spatial dimensions and proportions, lighting, and decorative elements. These indicators formed the analytical framework for evaluating the manifestation of khalvat and jalvat in traditional Iranian residential architecture.
In the second stage, to examine these indicators in an objective and physical manner, the space syntax method was adopted as an effective tool for analyzing spatial structure. This method enables the assessment of spatial connectivity, accessibility, and depth, providing insights into the relational organization of spaces. The selected case study was the historic Totonchi House in Shiraz, chosen due to its adherence to the classical typology of traditional Iranian houses, its multi-courtyard configuration, spatial diversity, and the feasibility of on-site documentation. Field surveys, plan analysis, and the examination of physical and spatial characteristics constituted the basis of the final analysis, allowing for a comprehensive evaluation of how the concepts of khalvat and jalvat are embodied within the spatial structure of the house.
Results
The findings of the study indicate that the concepts of khalvat (privacy) and jalvat (publicness) in the Totonchi House are not manifested as a strict binary opposition, but rather as a continuous and multilayered spectrum within the spatial structure of the house. Analysis of the spatial hierarchy revealed that more public spaces are located at shallower spatial depths with easier and more direct access, while private spaces are organized within deeper layers characterized by controlled and restricted accessibility. Similarly, the shahneshin (main reception hall), due to its privileged position along the principal façade, generous dimensions, ample natural lighting, and rich decorative elements, is clearly situated within the domain of jalvat. This space functioned as a representational area intended for receiving guests and hosting formal gatherings, reinforcing its public and outward-oriented character.
In contrast, spaces such as the gooshvareh and the kitchen (matbakh), owing to their location within the inner, more secluded zones of the house, limited visual exposure, smaller scale, and controlled access, display the strongest manifestation of khalvat. The gooshvareh, regarded as the most private space in the house, was primarily used for rest and strictly personal activities. Likewise, the kitchen, with its specific functional role and limited spatial connections to other areas, falls within the realm of private and inward-oriented spaces.
The findings further demonstrate that many spaces within the house—including sedari rooms, verandas (ivans), and ancillary rooms—possess a flexible and dual nature. Depending on the time of use, type of activity, and composition of occupants, these spaces can simultaneously embody characteristics of both khalvat and jalvat. Such spatial flexibility represents one of the most distinctive features of traditional Iranian architecture, enabling responsiveness to the changing needs of the household over time.
Analysis of lighting and decorative indicators also revealed a clear differentiation between private and public realms. Jalvat spaces are characterized by greater access to natural light, larger openings, and more elaborate ornamentation, whereas khalvat spaces are defined by subdued lighting, simpler decorative treatment, and human-scaled proportions. These contrasts play a direct and significant role in reinforcing the spatial perception and experiential distinction between khalvat and jalvat within the traditional Iranian house.
Conclusion
The present study aimed to investigate the manner in which the concepts of khalvat (privacy) and jalvat (publicness) are manifested in the architecture of traditional Iranian houses, using the Totonchi House in Shiraz as a case study. The findings demonstrate that these concepts do not exist as absolute and opposing categories, but rather emerge as a continuous and multilayered spectrum within the spatial system of traditional dwellings. The analysis of the seven key indicators—spatial hierarchy, territorial definition, spatial location, visibility and visual control, spatial dimensions and proportions, lighting, and decorative elements—revealed that each of these factors plays a direct role in determining the degree of publicness or privacy of spaces and, consequently, the manifestation of khalvat and jalvat.
The results indicate that spaces such as the courtyard and the shahneshin exhibit the strongest expression of jalvat due to their central and axial positions, appropriate scale and spatial proportions, abundant natural lighting, and prominent decorative features. The courtyard, located at the geometric and functional core of the house, functions as the primary axis of spatial connections and collective activities, enabling simultaneous presence and extensive social interaction among occupants and guests. Likewise, the shahneshin, with its privileged location along the main façade, multiple openings, and elaborate ornamentation, provides a distinguished space for hosting guests and communal events, thereby reinforcing the social and representational character of the house.
In contrast, the kitchen (matbakh) and the gooshvareh, as the most private spaces within the house, clearly embody the concept of khalvat. Their limited accessibility, greater spatial depth, reduced visual exposure, and restricted openings emphasize their inward-oriented and secluded nature. The gooshvareh served as a space for entirely personal and family-related activities, while the kitchen, with its specialized function and confinement to everyday domestic tasks—traditionally associated with the women of the household—constitutes a clear example of the inner domain (andaruni) in traditional Iranian residential architecture.
Beyond these polar spaces, the majority of other spaces within the house demonstrate a high degree of spatial flexibility. Depending on the type of activity, timing of use, and number and identity of users, these spaces can alternately or simultaneously manifest qualities of both khalvat and jalvat. This spatial adaptability represents one of the fundamental characteristics of traditional Iranian architecture, enabling it to respond effectively to diverse family needs, social relationships, and changing functional requirements. Such an approach illustrates that the design of traditional houses was not confined to a rigid public–private dichotomy, but rather constituted a dynamic and layered spatial system capable of accommodating everyday life as well as social interactions.
Architectural analysis further revealed that spatial dimensions and proportions, lighting conditions, and decorative treatments play a decisive role in reinforcing the perception of khalvat and jalvat. Public and communal spaces, characterized by larger scale, greater access to natural light, and rich ornamentation, enhance opportunities for social presence and interaction, thereby contributing to the realization of jalvat. Conversely, private spaces defined by smaller scale, subdued lighting, and minimal decoration create suitable conditions for retreat, tranquility, and privacy, strengthening the sense of khalvat.
Ultimately, the results of this research emphasize that traditional Iranian residential architecture, through the definition of polar spaces alongside a wide range of intermediate zones, not only reflects cultural and social values such as respect for privacy, family structure, and social relations, but also provides flexibility and adaptability in spatial performance. The Totonchi House, as a representative example of Qajar-era residential architecture, clearly illustrates the intrinsic relationship between spatial structure and the fundamental concepts of khalvat and jalvat. As such, it offers valuable insights and practical guidance for the design of culturally responsive, flexible, and socially oriented spaces in contemporary Iranian architecture.
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* Corresponding Author: Associate Professor, Department of Architecture, Faculty of Technology and Engineering, Yasuj University, Yasuj, Iran.
Aliakbar_heidari@yu.ac.ir
0000-0002-2188-1850
** Instructor, Department of Architecture, Darab Branch, Islamic Azad University, Darab, Iran.
vahidtavakolian03@gmail.com
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