We know a lot about Isfahan in the 17th century. Poets and court chroniclers praised its beauty and recorded its expansion under the great monarch, Shah Abbas (1588-1629). European travelers like John Chardin and Pietro della Valle left us picturesque descriptions of its monuments and people. Artists painstakingly recorded the city-scape. Scholars have long studied its architecture and urbanism. In recent years, Kathryn Babayan has delved into the letters and diaries of its citizens. Now Farshid Emami tries to pull all these threads together and answer the question: what was it like to live in Shah Abbas’s Isfahan?
Architecture
“Replete with symbolism,” writes Navina Najat Haider in Jali: Lattice of Divine Light in Mughal Architecture, “the Indian jali evolved to become both a technical and an aesthetic marvel in Mughal-period buildings, and eventually an international ‘Islamicate’ style of the modern age.”
It is next to impossible to review a Thames & Hudson book with remarking on the general excellence of the photographic illustrations. Islamic Architecture: A World History is no exception with several hundred photographs from, as the subtitle promises, around the world.
How can one design a city to be more like Tokyo? This is the challenge that Jorge Almazan and Studiolab have set themselves in studying what they describe as “one of the most vibrant and liveable cities on the planet”. Their method involves categorizing Tokyo’s subparts into different types of development, and charting the emergence over the last 150 years of a series of distinctive styles of urban space. By doing this, they not only hope to explore the city for the interested reader and traveler, but also to draw out a series of practical lessons for the urban planners of the future.
The grand churches of Europe are studied as great works of art and architecture. They continue to fascinate believers, historians, and art historians alike. The great names behind these works are hailed as legends and visionaries blending beauty with devotion to give meaning to the rituals that these buildings were home to. Compared to these monuments, what does India, as a land of great faiths and temples, offer as manifestations of art, architecture, religiosity, ritual, and symbols of power—both divine and human?
“To this day the monument remains nearly unscathed—a meager consolation in the face of such suffering.” The monument in question is the Umayyad Mosque of Damascus, erected in about 705 by the young and energetic Umayyad (the dynasty began in 661) caliph al-Walid I (705-15) on the site of a Christian church which he had ordered razed to the ground.
In the history of Chinese migration to Southeast Asia in the late 18th and early 19th centuries, Chinese temples play a pivotal role in serving the spiritual and social needs of the immigrant community. Wak Hai Cheng Bio, the oldest Teochew temple in Singapore, is a rare surviving example of traditional Teochew architecture in Southeast Asia. Yeo Kang Shua’s Divine Custody: A History of Singapore’s Oldest Teochew Temple addresses the history of Wak Hai Cheng Bio, being one of Singapore’s earliest Chinese temples, as a centre with rich religious and cultural meaning as well as site of influence on the immigrant community.