1. Introduction
In the realm of contemporary architectural theory, the necessity for interdisciplinary approaches to comprehend the depth of cultural and artistic phenomena has become increasingly undeniable. Architecture, as the most tangible manifestation of a society’s culture, is not merely a collection of physical materials and geometric forms; rather, it is a profound reflection of the ontological, epistemological, and ethical values of its creators and inhabitants. Within the context of Iranian-Islamic culture, the concept of “Home” transcends the notion of a simple shelter, embodying a complex “lifeworld” (Lebenswelt) that integrates the human spirit with the built environment.
This research posits that language, as the primary vehicle of culture and thought, acts as a cognitive filter through which humans perceive and organize space. Therefore, to truly understand the spatial logic of traditional architecture, one must investigate the linguistic structures of the people who inhabited those spaces. This study focuses specifically on the Traditional Architecture of Tabriz during the Qajar Era, analyzing the interplay between the Tabriz Turkic dialect and the spatial configuration of residential houses. The central inquiry of this research is: How have the speakers of the Tabriz Turkic dialect conceptualized the abstract notion of “Home” within their linguistic system, and how have these conceptualizations been translated into the physical reality of traditional architecture? By bridging the gap between intangible heritage (language) and tangible heritage (architecture), this study aims to elucidate the fundamental links between human cognition, linguistic mechanisms, and environmental formation.
2. Theoretical Framework
The theoretical foundation of this research is rooted in Cultural Linguistics and Cognitive Semantics, particularly drawing upon the theory of “Conceptual Metaphors” (Lakoff & Johnson). This approach distinguishes the present study from prior research, which has predominantly utilized semiotic, phenomenological, or purely historical methods (Table 1). While previous studies have analyzed the “Home” through Islamic wisdom (emphasizing privacy and spiritual peace), phenomenology (focusing on dwelling and being), or psychology (viewing the home as a symbol of the self), this research argues that these meanings are encoded primarily through language.
The study posits that metaphors are not merely poetic devices but are cognitive mechanisms that structure how we think and act. Therefore, the specific metaphors used in the Tabriz Turkic dialect to describe “home,” “building,” and “living” provide the blueprint for the architectural patterns observed in Qajar-era houses.
3. Methodology
This research adopts a Qualitative approach with a Case Study strategy. The methodological process was conducted in three distinct phases:

Linguistic-Cultural Data Collection: Extraction and analysis of conceptual metaphors related to “Home” Ev in the Azerbaijani Turkic language, utilizing dictionaries, folklore, proverbs (Bayatis), and oral history to identify the cognitive roots of the terms.
Architectural Analysis: A combination of interpretive-historical methods and physical-geometric analysis. Four prominent historical houses from the Qajar era in Tabriz were selected via purposive sampling. These cases were analyzed using diagrams inspired by Hillier & Hanson (Space Syntax) and Groat & Wang to reveal underlying spatial logics such as hierarchy, symmetry, and depth.
Comparative Synthesis: The final phase involved cross-referencing the linguistic findings with the architectural evidence to establish a direct correlation between cultural concepts and spatial forms.
4. Findings and Analysis
The findings reveal that for the Tabriz citizen of the Qajar era, the “Home” is a dynamic, gendered, and social entity. This conceptualization is manifested through several key metaphors:
4.1. The Metaphor of “Home as Woman/Sanctuary” Ev↔Woman
The linguistic analysis indicates a deep synonymy between the word for home and the concept of a spouse or woman. Associated terms such as Dishi Qush (the female bird/maker of the home) and (nest) reinforce the idea of the home as a feminine, nurturing, and protected domain.
Architectural Manifestation: This metaphor translates physically into the principle of Introversion. Just as the woman in traditional culture is protected and veiled, the architecture turns inward, turning its back to the street. The house becomes a “protective shell,” characterized by high walls, indirect entries, and a focus on the central courtyard. The “femininity” of the space is further expressed through delicate ornamentation, curved arches, and the creation of intimate, enclosed spaces that prioritize the safety and privacy of the family (Andaruni).
4.2. The Metaphor of “Home as Center/Identity” OjaqThe term Ojaq (Hearth/Fireplace) is a polysemous metaphor representing not only the physical source of heat but also the family lineage, identity, and wealth. To “keep the hearth burning” is to maintain the family’s honor and existence.
Architectural Manifestation: This cognitive centrality is realized through Spatial Centrality. In the Qajar houses of Tabriz, the Tanabi (the main hall) is positioned at the geometric center of gravity or the axis of the house. The presence of the fireplace is not merely functional but symbolic, anchoring the domestic life. The spatial organization revolves around this center, establishing a clear hierarchy where the most important spaces (representing the family’s identity) occupy the most privileged positions.
4.3. The Metaphor of “Transition” (Ev−Eshih)The linguistic dichotomy of (Home/Inside) and Eshih (Outside) is not a binary opposition but a gradual transition.
Architectural Manifestation: This is reflected in the complex Entrance Systems. The transition from the public “outside” to the private “inside” is never abrupt. It is mediated through a sequence of spaces: the Sardar (portal), Hashti (vestibule), and Dalan (corridor). These spaces act as physical pauses, allowing the visitor to psychologically adjust to the shift in atmosphere, mirroring the linguistic distinction between the safety of the inside and the exposure of the outside.
4.4. The Verbs of “Building”: A Cognitive Grammar of Space
A significant contribution of this research is the analysis of the verbs used for “building” (Table 12), each dictating a specific spatial logic:Ev Duzəltmakh (Building as Arranging): Implies putting things in order. Architecturally, this leads to Spatial Hierarchy, carefully separating private, semi-private, and public zones.Ev Qayırmaq (Building as Organizing/Restoring): Implies discipline and structure. This manifests in Symmetry and Rhythm, visible in the facade organization and the balanced placement of rooms around the courtyard.Ev Tikmək (Building as Sewing): Implies connecting separate parts into a whole. This is seen in the Spatial Cohesion achieved by transitional spaces like Ivans (porches) that “stitch” the interior to the exterior courtyard.Ev Qurmaq (Building as Founding/Creating Life): Implies distinct creation. This relates to Vitality, manifesting in the integration of water features (pools) and gardens within the courtyard, making the house a living entity.Ev Oymaq (Building as Carving/Hollowing): Implies digging into the earth. This explains the utilization of Subterranean Spaces like the Hozhane (summer pool house) and cellars, utilizing the earth’s thermal capacity.
5.Discussion
The distinctiveness of this research lies in its specific focus on Linguistic-Cognitive Mechanisms (Table 17). While Islamic approaches attribute spatial configurations to religious dogma, and phenomenological approaches attribute them to universal human experiences, this study demonstrates that these values are mediated and encoded through specific linguistic structures. The metaphorical system of the Tabriz Turkic dialect acts as the operational software that translates abstract cultural values into concrete brick-and-mortar realities. The findings confirm that the architectural form is not arbitrary but is a rigorous physical expression of the language’s semantic structure.
6. Conclusion and Future Horizons
This interdisciplinary study concludes by validating the conceptual model: Mental World ↔ Linguistic System↔ Architectural Pattern. It establishes an objective link between intangible heritage (language) and tangible heritage (architecture). The research demonstrates that metaphors such as “Home as Woman” or “Home as Hearth” are not mere figures of speech but are the foundational schemas of spatial perception in Tabriz culture.
Implications:
The analytical framework developed here offers a powerful tool for architects, urban designers, and cultural historians to decode the layers of identity in historical spaces. For contemporary design, understanding these deep cognitive structures offers a pathway to creating “Identity-Oriented Architecture.” Instead of superficially copying historical forms, architects can reinterpret these linguistic-spatial metaphors to design spaces that resonate with the deep psychological and cultural needs of contemporary users.
Limitations and Future Research:
The study acknowledges limitations regarding the sample size of case studies and the need for more extensive ethnographic fieldwork to capture the full nuance of oral traditions. These limitations open new horizons for future research, including:
Comparative Analysis: Examining similar linguistic-architectural relationships in other Iranian cultures (Kurdish, Gilaki, Persian) to identify shared vs. unique patterns.
Evolutionary Studies: Investigating how these metaphors have shifted or persisted in the transition to modern apartment living in Tabriz.