Nos estudos sobre as cidades islâmicas, poucos são os que tratam dos edifícios que pertencem a outros grupos confessionais que não o dos muçulmanos, no sentido de analisá-los como agentes na evolução da configuração urbana das cidades que estiveram sob governo islâmico. Os estudos existentes sobre esses edifícios seguem sempre uma orientação em analisá-los dentro de seus próprios elementos, ou seja, um edifício cristão ou judaico dentro do seu próprio contexto que é o de servir a sua própria comunidade confessional. A tese mostra que a sinagoga é um elemento que também constrói e participa da dinâmica da cidade, e seu estudo auxilia tanto na compreensão da urbe árabe-islâmica, como também no entendimento da dinâmica da sociedade entre os séculos X-XIII. Ao analisar a Sinagoga de Ben Ezrá localizada no Cairo portanto no contexto da cidade islâmica e não apenas sob seus aspectos estéticos ou estilísticos, busca entender como o edifício dialoga com a cidade no sentido da construção de suas territorialidades. E também, no sentido inverso: como a cidade e um tipo de linguagem islâmica dialogam com o edifício judaico. A grande extensão geográfica conquistada pelo Islã produziu uma multiplicidade de formas e empréstimos e, ao mesmo tempo, devido à facilidade de ir e vir das pessoas e as novas conquistas, forjou-se uma certa unificação na linguagem. As trocas e as assimilações não só foram e são inevitáveis, como fazem parte das relações e convívio entre os grupos em qualquer momento. A Sinagoga de Ben Ezrá foi desde a sua fundação, um elemento organizador do espaço urbano ao seu redor, organizador da distribuição dos habitantes ligados à comunidade judaica, não apenas da comunidade rabínica da palestina mas das outras comunidades judaicas babilônica e caraíta, entre os séculos X ao XIII. E desempenhou um papel de articulador de multiterritorialidades. Esta análise vem ampliar o conhecimento acerca desse edifício, e principalmente, das relações entre as comunidades judaica, islâmica e cristã entre a conquista fatímida do Egito (969 E.C.) e o fim da dinastia aiúbida (1254 E.C.) / In studies of Islamic cities, there are few that deal with buildings that belong to other faith groups other than Muslims, in the sense of analyzing them as agents in the evolution of the urban configuration of the cities that were under Islamic government. The existing studies about these buildings always follows the line of analyzing them inside their own elements, in other words, a Christian or Jewish building within their own context, which is to serve its own confessional community. The thesis shows that the synagogue is an element that also builds and participates in the dynamics of the city, and its study helps both in the comprehension of the Arab-Islamic metropolis, but also in understanding the dynamics of society between the X-XIII centuries. By analyzing the Ben Ezra Synagogue in Cairo, located just in the context of the Islamic city, not only in its aesthetics or stylistic aspects, aims to understand how the building dialogues with the city in the sense of the construction of its territorialities. And also, in reverse: how the city and a kind of Islamic language dialogue with the Jewish building. The big geographic extension conquered by the Islam produced a multiplicity of forms and loans and, at the same time, due to the facility of coming and going of the people and the new conquests forged a certain unification in the language. The exchanges and the assimilations not only were and are inevitable, as they are part of the relations and living together among the groups at any time. The Ben Ezrá Synagogue was since its foundation, an organizing element of the urban space around, organizer of the distribution of the inhabitants linked to the jewish community not only the rabbinic of Palestine but for others jewish communities babylonic and Karaite, between the X-XIII centuries. And it played a role of articulator of multiterritorialities. This analysis comes to enlarge the knowledge about this building, and mainly, of the relations among the communities Judaic, Islamic and Christian - between the Fatimid conquest of the Egypt (969 e.C.) and the end of the Ayyubid dynasty (1254 E.C)

A ancestralidade do edifício sinagogal atribuiu a este um papel central na formação da arquitetura religiosa ocidental. Entretanto sua adaptação à localidade, no decorrer dos séculos, concedeu-lhe os mais variados repertórios. Aspectos ligados ao uso, porém, demandaram soluções espaciais para problemáticas que permaneceram ao longo do tempo. Essas soluções que envolvem o programa de necessidades dos edifícios, sua dimensão e capacidade de uso, suas relações com a arquitetura das diferentes localidades e as consequentes ações de preservação da identidade e a organização dos elementos da liturgia, dentro do espaço interno do edifício, geraram as transformações que, reunidas, constituem uma radiografia da arquitetura da sinagoga no tempo. / The ancestry of the synagogue building attributed to this a central paper in the formation of the religious architecture occidental person. However, its adaptation to the locality in elapsing of the centuries granted to it the most varied repertoires. On aspects to the use, however, had demanded space solutions for problematic that they had remained throughout the time. These solutions that involve the program of necessities of the buildings, its dimension and capacity of use, its relations with the architecture of the different localities and the subsequent actions of preservation of the identity and the organization of the elements of the liturgy inside of the internal space of the building, had generated the transformations that, congregated, constitute a picture of the architecture of the synagogue in the time.

A ancestralidade do edifício sinagogal atribuiu a este um papel central na formação da arquitetura religiosa ocidental. Entretanto sua adaptação à localidade, no decorrer dos séculos, concedeu-lhe os mais variados repertórios. Aspectos ligados ao uso, porém, demandaram soluções espaciais para problemáticas que permaneceram ao longo do tempo. Essas soluções que envolvem o programa de necessidades dos edifícios, sua dimensão e capacidade de uso, suas relações com a arquitetura das diferentes localidades e as consequentes ações de preservação da identidade e a organização dos elementos da liturgia, dentro do espaço interno do edifício, geraram as transformações que, reunidas, constituem uma radiografia da arquitetura da sinagoga no tempo. / The ancestry of the synagogue building attributed to this a central paper in the formation of the religious architecture occidental person. However, its adaptation to the locality in elapsing of the centuries granted to it the most varied repertoires. On aspects to the use, however, had demanded space solutions for problematic that they had remained throughout the time. These solutions that involve the program of necessities of the buildings, its dimension and capacity of use, its relations with the architecture of the different localities and the subsequent actions of preservation of the identity and the organization of the elements of the liturgy inside of the internal space of the building, had generated the transformations that, congregated, constitute a picture of the architecture of the synagogue in the time.

O assentamento selêucida de Dura Europos constitui um apropriado campo de análise do processo de transformação cultural em antigas áreas coloniais. O sítio, fundado no entreposto entre as maiores civilizações orientais e ocidentais, é um assentamento multicultural que expressa a coexistência de judeus com várias populações. Esta tese analisa como o grupo de judeus desta cidade usou a cultura material do local a fim de preservar sua identidade e ao mesmo tempo dialogar com outros povos. A transformação resultante desta interação é vista na arte e na arquitetura de duas sinagogas por eles construídas que constituem um dos mais antigos testemunhos da arte judaica produzida por aqueles que viveram na Diáspora. / The Seleucid Settlement of Dura Europos constitutes an appropriate setting to analyze the process of cultural transformation in ancient colonial areas. The site, founded at the crossroad between major Eastern and Western civilizations, is a multicultural settlement that expresses the coexistence of Jews with various populations. This dissertation analyses how the Jewish group of this city used the local material culture to preserve their identity and at the same time did dialogue with other people. The transformation resulted out of this interaction is seen in the art and architecture of the two Synagogues that they built there and which constitutes one of the most ancient testimony of the Jewish art produced by those who lived in the Diaspora.

Set in the historic centre of Pretoria CBD, this study draws extensively on its context to formulate an appropriate response to bringing about urban regeneration in this section of the city. The study was initiated with the selection of a small site set in the percieved northern portion of the inner city. By challenging both the alleged threshold between the 'north' and the 'inner city' and the city council's proposal for the surrounding sites, the proposed building attempts to create meaningful space while enriching the visitor's experience of his immediate surroundings. / Dissertation (MArch(Prof))--University of Pretoria, 2008. / Architecture / unrestricted

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The project creates a representative environment for the Jewish community in Teplice. The history of the location is a main source of inspiration, since there used to be a majestic synagogue until 1939 when it was burned down. The design itself consists of four buildings above ground – a synagogue, an administration center of the Jewish community, museum and kosher restaurant, all of which are based on the same underground building with parking. Under the synagogue there is also mikveh - a ritual bath with sauna. The community center with lecture hall is located next to this base and is connected on the same level. Architecturally, the buildings are organized into a square shape on the common underground base depending on their function. Used façade materials are stone dark grey cladding. The synagogue differentiates both in shape and material. It’s exterior surface symbolises the history of the location and used fragments of the stone base of the lost synagogue. The synagogue itself is covered with golden ceramic glass surface cladding. The golden details also spread on the surrounding buildings in the form of decorative grating by the windows.

The topic of my diploma thesis is the architectonical study of the new synagogue of Frýdek-Místek. The plot contained the original synagogue in the past, which was, like many other synagogues in Czechia, burned down by the Nazis. The only memento to the original synagogue left was the Jewish school. Its frontage was however stripped of all architecturally valuable elements and therefore lost all its historical value. For this reason, in the scope of this thesis, I have decided to tear down the old building and create a completely new complex, which will comply with the requirements of the Jewish quahal, with regards to architecture and utilization of the object. I’ve designed a monument, consisting of simple stone blocks in place of the old, torn down synagogue. The stone blocks mark the location of the outer walls of the original synagogue.

The diploma project handles the design of the synagogue and other buildings of the Jewish community in Frýdek - Místek. The project is formed as an architectural study. The complex of the Jewish community includes, in addition to the synagogue itself, a kosher restaurant, which is characterized by a specific cooking convention, as well as a Jewish gallery, a library and the administration of the Jewish community. The whole complex is complemented by an underground car park. The area is located close to the border of the historic city center. The land is not monotonous, in some parts it is relatively flat, in others it is sloping. It is bounded on the north by a blind road and on the south by road II. class on Revoluční street. At present, the territory of the former synagogue is unused and neglected. The idea of the design is based on simple principles of basic geometric shapes - circle and square. The circle is a symbol of heaven and eternity and the square is a symbol of earthliness and transience. The symbolism of numbers is also applied in the proposal, especially "1" - a sign of unity, indivisibility, as well as God; "2" - number of opposites - heaven and earth; "3" completeness and stability. From the compositional point of view, it is a line of 3 blocks of the same base and height, while one of them is fitted with a cylinder, which is the tallest of all objects. This results from the Jewish tradition. All objects are designed on a platform that symbolizes the ascent to the Temple Mount. The above mentioned functions are divided into separate objects. A uniform architectural language is chosen for all buildings. The principles of construction and layout of individual buildings differ according to their operation.

No description available.