10.6092/issn.1973-9494/10626
Historic quarters have been a significant component in creating the identity of historical cities in Iran. In the contemporary era, many of these historic landscapes have faced the collapse of their traditional and social foundations and been subjected to the degradation of their cultural, social and physical values. Given the dominant role of religion in the orientation of the political system in Iran, this article examines how religious differences have created significant spatial transformations in historic urban landscapes for religious minorities. Selecting the historic Armenian quarter in Isfahan (Julfa) as the case study, a new model for the preservation of historic landscapes in ghettos on a national scale has been proposed after having carried out the relevant research. Given the capacities in the constitution of the Islamic Republic of Iran, the findings of this research show that the model of federalism, if integrated into public policy, can promote the social freedom and rights of religious minorities in Iran by increasing the participation of local community and consequently, result in the sustainability of historic urban landscapes in the planning process.
application/pdf
1973-9494
10626
en
Giuseppe De Luca
Conservation Science in Cultural Heritage
federalism
Religious Differences and Radical Spatial Transformations in Historic Urban Landscape
Text.Serial.Journal
https://conservation-science.unibo.it/
19
Articles
2020-03-18
2020-03-11
2020-03-18
2020-03-26
191-203
CSCH
Giuseppe De Luca
2019
10.6092/issn.1973-9494/10626
191
School of Urban and Regional Planning, University of Florence
1973-9494
federalism
en
203
Religious Differences and Radical Spatial Transformations in Historic Urban Landscape
https://conservation-science.unibo.it/article/download/10626/10607
19
R     LIGIOUS DIFFERENCES AND RADICAL SPATIAL
     E
     TRANSFORMATIONS IN HISTORIC URBAN
     LANDSCAPES

   Ahmadreza Shirvani Dastgerdi*1
   School of Advanced Studies, University of Camerino, Italy

   Giuseppe De Luca
   School of Urban and Regional Planning, University of Florence, Italy



   Keywords: historic urban landscape, minorities, transformations, federalism.


   1. Introduction

    In the traditional system of urbanization in Iran, the historic quarters represent
geographical, social and cultural units that are distinguished by different character-
istics, such as ethnicity, religion, and economics [1, 2]. However, through the years,
the changes that have taken place in these quarters have affected the emergence,
development, and identity of many historic Iranian cities [3]. In the contemporary
era, the lack of attention to the participation of citizens in urban planning and to the
preservation of tangible and intangible cultural heritage in Iran has led to the de-
cline of historical and cultural values in many of these quarters and posed a severe
challenge to the identity of historic cities on a broader scale [4]. One of these dif-
ferences can be addressed in terms of religion. Today religious diversity is a social
fact in most countries around the world. Although reports on the impact of religious
diversity on European and North American countries are appropriately known, reli-
gious diversities and the approach to their management is unclear in South Asian
countries, e.g. in Iran [5].
    According to Article 13, the Constitution of the Islamic Republic of Iran, Zoroas-
trians, Jews, and Christians are considered as religious minorities who are free to
practice their religion under the conditions of the constitution and act in their status and
religious education according to their religious beliefs [6]. Although no official statistics
are available on the number of Zoroastrian, Jewish and Christian citizens in Iran, Rob-
ert Bablerin, the representative of south Armenians in the seventh, eighth and ninth
Islamic Consultative Assembly, estimates the number of Armenian citizens in Iran to be
between 50-60 thousand and claims that the number of Iranian-Armenians was about
250 thousand before the Islamic Revolution in 1978. On the other hand, Robert Safar-
ian, a documentary filmmaker and reviewer, wrote in a blog post that “according to the
statistics after the Islamic Revolution, the number of Armenians decreased to 20% in
Iran (of which a significant number of people were preparing for immigration); it means
that 80% of Iranian-Armenians have left Iran [7]. On the one hand, it is claimed that


*1 Corresponding author: ahmadreza.shirvani@unicam.it
                                                                                           there is a kind of peaceful coexistence between religious minorities and the Muslim
                                                                                           community in Iran; on the other, it is said that this coexistence has led to a disrespect
                                                                                           for the fundamental rights of religious minorities in Iran.
                                                                                              In this study on the differences between religious government and religious minori-
                                                                                           ties and its impact on the spatial structure of historical quarters and religious ghettos,
                                                                                           the research method is based on the historic urban landscape approach. In this ap-
                                                                                           proach, the preservation of cultural heritage goes beyond physical characteristics and
                                                                                           focuses on the entire human environment with its tangible and intangible features. This
                                                                                           approach considers intangible heritage, cultural diversity, socio-economic factors, and
                                                                                           local community values to promote sustainability in the planning and preservation of
                                                                                           cultural heritage [8–11]. We examine how religious conflicts have caused spatial and
                                                                                           destructive changes in the historic landscape by choosing the Armenian quarter in Isfa-
                                                                                           han (Julfa) where undesirable and unsustainable social and physical development has
                                                                                           taken place during the contemporary era. Aimed at improving preservation policies, the
                                                                                           study reveals why applying the federalism model in heritage planning is essential for
A.S. Dastgerdi, G. De Luca - Religious differences and radical spatial transformations




                                                                                           the sustainability of the religious quarters in Iran.


                                                                                              2. Theoretical framework

                                                                                               Religious heritage and sacred sites have received particular attention by ICCROM,
                                                                                           ICOMOS, and UNESCO since 2003 [12], as well as by scientific literature linked to a
                                                                                           complete and valuable world heritage with inclusive common values [13, 14]. In the
                                                                                           last few years, the issue of an integrated strategy has emerged concerning cultural
                                                                                           heritage, recommending guidelines for the management of sites of religious interest
                                                                                           with the involvement of civil and religious authorities at every level [15]. Unlike other
                                                                                           countries with a variety of minorities, only religious minorities are identified in Iran due
                                                                                           to the religious government. Thus, different ethnicities, races, and languages ​​are not
                                                                                           considered minorities [16, 17]. Religious minorities refer to groups whose religion is
                                                                                           not recognized as the official religion of a country, or the majority of people have not
                                                                                           joined it. Logically, a religious minority does not exist without people who practice their
                                                                                           religious rituals [18].
                                                                                               According to Article 6 (right of political participation) in the Constitution of the Islamic
                                                                                           Republic of Iran, which considers the administration of Iran based on the votes of the
                                                                                           people, it is found that the right of minorities to political participation in the election of
                                                                                           Iranian officials and authorities is similar to the majority of Muslims. This equal right of
                                                                                           minority groups is better realized when Article 64 (right to elect a representative) of the
                                                                                           constitution stipulates that each minority of Zoroastrians, Jews, Assyrian, Chaldean
                                                                                           Christians, and Armenian Christians can elect a representative in the Islamic Consul-
                                                                                           tative Assembly. Although Articles 13 and 19 of the constitution recognize the rights of
                                                                                           religious minorities [6], the restrictions on individual and social freedoms are the most
                                                                                           critical reasons for religious minorities in Iran [7].
                                                                                               Religion was one of the primary motivations for societies to create legacies such
                                                                                           as cathedrals, art and music, carnivals and handicrafts [17,18]. From the historical
                                                                                           perspective, the sustainable development of historic sites is achieved not only by the
                                                                                           preservation of their physical form but also by the recognition of all dynamic forces
                                                                                           shaping their culture and community [10, 21, 22]. Besides, many theorists have em-
                                                                                           phasized the need for the participation of the local community to determine values


                                                                                     192
and formulate a program for the preservation of cultural heritage [10, 23–26]. For ex-
ample, the values and meanings of historic sites are more recognizable in the vision
of individuals and the local community than in the place itself [27, 28]. Thus, with the
loss of the authentic local community as the heritage owners and their replacement
with another group, the future of historic monuments in Iran, especially in the minority
regions, is seriously threatened [29].
    Nevertheless, some studies have used the model of federalism as a tool to
strengthen national unity and preserve minorities [30]. Johannes Althusius, the first
federalist theorist, believed that federalism is a realized form of post-feudal states
based on the constitution, autonomy and possible freedom of groups as well as their
participation in the formation of an extensive collection [31]. A prototype of such an
experience was initiated through the formation of the United States, which included
a new alliance based on citizens, not cities. The founders of federalism in the United
States tried to create new and more efficient institutions with insignificant power so
that local governments would not be deprived of their authority. This implied attention
to the duality of the local community and national community [32]. In the federal sys-
tem, two contradictory trends are reconciled: first, the interest in the maintenance of
autonomy and legal personality by independent states; and second, the tendency to-
wards the formation of a new power encompassing all community members. Hence,
the federal government is composed of small governments that want to remain au-
tonomous, while they intentionally give a significant part of their political sovereignty
to the central government and cooperate in the realization of the ruling will in the
federal country [33]. Federalism should not be considered as a universal model that
can be applied in all countries. However, it is influenced by the diverse political con-
ditions of each country in seeking a midpoint between two extreme conditions, the
extended state and the Confederate state [34].




                                                                                                  CONSERVATION SCIENCE IN CULTURAL HERITAGE
  3. Research methodology

   This research aims to reveal the contradictory relationship between the religious
government and religious minorities in the emergence of spatial transformations within
historic quarters by selecting the historic Armenian quarter in Isfahan (Julfa) as the
research case study. At first, all data relating to the spatial transformations that have
taken place and have been observed in this quarter during the contemporary era was
collected through literature review and field investigations. Then, logical reasoning was
applied to find out how religious conflicts have played a part in the decline of physical
and cultural values in Julfa and today pose a threat to the preservation of the historic
site. Aimed at improving preservation policies, this study finally explains how applying
the model of federalism in heritage planning can solve the problem of religious differ-
ences and enhances the sustainability of historic sites in Iran.
   The Julfa of Isfahan was established outside the city by Armenians in 1618 during
the Islamic sovereignty of the Safavid dynasty in Iran. From the historical perspective,
this quarter reminds us of the obligatory migration of the residents of Julfa, near the
Aras River, and their settlement in Isfahan in 1605 [35–37]. The population of Julfa
subsequently increased through the construction of beautiful houses and churches
until the end of the Safavid dynasty in Iran (1722), so that Julfa became a distinctive
quarter in Isfahan in terms of ethnicity, religion, and dialect (Figure 1).


                                                                                            193
                                                                                                           Figure 1. Julfa landscape before the contemporary era [38].



                                                                                              Although the Julfa quarter has been integrated into Isfahan city and resembles
                                                                                           other quarters in the contemporary era due to rapid urban growth (Figure 2), a
A.S. Dastgerdi, G. De Luca - Religious differences and radical spatial transformations




                                                                                           few historic buildings and public spaces have remained there. According to the
                                                                                           current divisions in Isfahan city, the historic quarter of Julfa is located in district
                                                                                           number five.




                                                                                                           Figure 2. Julfa – the historic quarter in the contemporary era.



                                                                                             4. Data Analysis

                                                                                               The imposition of comprehensive development plans has resulted in substan-
                                                                                           tial spatial transformations in the historic urban landscape. In these plans, which
                                                                                           are prepared and implemented as an unwary imitation of western models, the
                                                                                           physical, cultural, and social values of historic landscapes have been ignored.
                                                                                           The first development plan for Isfahan was implemented in 1958, in which the
                                                                                           transformation of the urban road network was a critical dimension. Figure 3 shows
                                                                                           how a road that was 36 meters in width split the Julfa quarter into two east and
                                                                                           west parts. Given the first comprehensive plan for Isfahan in 1971 and the second
                                                                                           comprehensive plan for Isfahan in 1988, this pattern has continued to be applied
                                                                                           similarly to all districts in the city for six decades.
                                                                                               The analysis of the master plans showed that several factors have contributed to
                                                                                           their inefficiency, including a current top-down approach in urban planning, such as
                                                                                           a lack of funding, incorrect understanding of the problems and limited involvement of
                                                                                           citizens in the planning process. Indeed, urban management in Iran, as a government-


                                                                                     194
dependent set, has not yet shown any tendency to change its attitude and utilize a bot-
tom-up pattern in urban planning, particularly in historic landscapes and religious sites.




            Figure 3. Fragmentation of Julfa after the first master plan for Isfahan.



   According to the historians who traveled to Isfahan during the Safavid dynasty
(1501-1736) [39], e.g. Pietro Della Valle and Jean Chardin, it can be said that religious
minorities had particular liberty in the past and even followed the religion and laws
of their homeland [40, 41]. Such integrity and solidarity without any involvement of
government officials provided a basis for the participation of minorities in the manage-
ment of urban quarters. A picture by Ernst Hoeltzer (Figure 4) taken in 1897 shows the
Armenian minorities celebrating Easter in Jolfa, Isfahan.




                                                                                                   CONSERVATION SCIENCE IN CULTURAL HERITAGE
        Figure 4. Armenian women dancing in the Easter festival in Julfa, Isfahan [38].



    As the realm of historic landscape disappeared under the influence of the top-down
management approach, a mixed social structure was created that contradicted the reli-
gious and ethnic foundation of Julfa. This transformation was followed by a wave of new
urban populations, often Muslims, who settled in the quarter and changed Julfa from a
purely Armenian quarter. With the disappearance of the historic landscape under the
influence of the top-down management approach, a mixed social structure was created,
which ran counter to Julfa’s religious and ethnic foundation. Due to this change, a wave
of the city’s new population, mostly Muslims, settled there and made Julfa a mixed-
religious quarter. Although comprehensive plans have been effective in eliminating the
historic borders of Julfa, the role of urban planners in supporting Armenian social cent-
ers has been criticized in view of the growing number of mosques and religious centers
established in the Armenian quarter over the last forty years [29] (Figure 5).

                                                                                             195
                                                                                                        Figure 5. Mosques and Islamic centers in Julfa, the Armenian quarter



                                                                                               In Iran, the centrality of the religious-political system causes official rituals to be held
                                                                                           in the public zone of cities in support of the government. Figure 6 shows how the in-
A.S. Dastgerdi, G. De Luca - Religious differences and radical spatial transformations




                                                                                           creased population of Muslims and their religious centers in the Armenian quarter has
                                                                                           led to the transfer of their rituals to the public zone of Julfa. At the same time, Armenian
                                                                                           minorities are not allowed to perform any religious activities or hold any kind of cultural
                                                                                           festival at the public level and are required to follow Islamic laws completely, violating
                                                                                           Article 13 and 19 of the Constitution of the Islamic Republic of Iran.




                                                                                                                  Figure 6. Muslim rituals held in the streets of Julfa



                                                                                               After the Islamic revolution in Iran, the socio-economic activities of religious minori-
                                                                                           ties were restricted [42, 43], and consequently, the Christian community significantly
                                                                                           decreased in Isfahan as a result of immigration. Lack of equal opportunities and social
                                                                                           freedom can be regarded as one of the most important reasons in such a process.
                                                                                           Although there is no legal restriction on the employment of religious minorities in any
                                                                                           organization according to Article 28 of the Constitution of the Islamic Republic of Iran,
                                                                                           it is not possible to employ religious minorities in many state institutions, as declared
                                                                                           by the former Zoroastrian representative in the Islamic Consultative Assembly. Such
                                                                                           social discrimination, not in the constitution but in law enforcement, has greatly influ-
                                                                                           enced the transformation of the social structure of historic landscapes for minorities.
                                                                                           Given the changes in social structure, the process of physical transformation has been
                                                                                           accelerated in Julfa, destroying the spatial integration in this historic landscape. The
                                                                                           construction of several modern commercial complexes along with high-rise residential
                                                                                           buildings has changed the appearance of Julfa from a historical-cultural landscape to a


                                                                                     196
commercial-economic pole (Figure 7). Consequently, it can be deduced that the harsh
economic conditions of the religious minorities have caused the Armenians’ estates
and properties to be exploited by capitalists who benefit from the economic disadvan-
tage of the local community.




      Figure 7. Modernization and high-rise construction in the historic Armenian quarter



   The social and economic discrimination over the past four decades in this quarter
has, therefore, accelerated physical transformations in the historic landscape, a fact
which has often been aligned with religion. Thus, preserving Julfa’s historic landscape
as part of the national heritage faces a great many difficulties. Figure 8 represents the
monuments that have survived in the quarter. These buildings consist of Armenian
churches, schools, and historic houses that date back to about 400 years ago.




                                                                                                  CONSERVATION SCIENCE IN CULTURAL HERITAGE

                  Figure 8. Remaining valuable historic monuments in Julfa



  5. Discussion

   In the perception of historic urban landscapes, it should be noted that such envi-
ronments are not created only by a set of connected historical buildings [44], but as a
result of dynamic social, economic and cultural forces that create the form of historic
urban landscapes [9]. In this view, the constant participation of citizens and their role
in the planning process and preservation of tangible and intangible cultural heritage
are highly emphasized. This participation is formed at different levels and is effective
in recognizing the dynamic forces that shape historic urban landscapes [8, 23, 24].
Implementing this type of approach could undoubtedly be realized in a participatory
and bottom-up planning system [45].

                                                                                            197
                                                                                               In Iran, however, the urban management system runs a top-down government-
                                                                                           based model for the development of cities, an approach that has become evident
                                                                                           through the implementation of comprehensive plans over a period of six decades.
                                                                                           These plans were applied to historic landscapes without recognizing their cultural and
                                                                                           social values, in addition to the fact that the manner and level of participation of the lo-
                                                                                           cal community have been ambiguous. As mentioned previously, historic landscapes in
                                                                                           Iran include geographic units with ethnic, religious and linguistic minorities. The ambi-
                                                                                           guity of their participation takes on more significance when considering that the minori-
                                                                                           ties in the local community not only had no role in the development of the landscapes
                                                                                           but were also forced to adapt, leave or migrate due to the plans and radical changes
                                                                                           that were adopted and applied. The loss of genuine local communities as the owners
                                                                                           of the heritage and their replacement with other groups seriously threaten the future of
                                                                                           historic landscapes in Iran, especially in the ghettos.
                                                                                               Religious minorities are not allowed to hold many of their festivals in Iran due to the
                                                                                           religious structure of the government, causing the disappearance of intangible heritage
A.S. Dastgerdi, G. De Luca - Religious differences and radical spatial transformations




                                                                                           within these landscapes. On the other hand, the implementation of many preservation
                                                                                           plans is also either brought to a halt or fail completely because of the top-down urban
                                                                                           management system [29]. Therefore, in the present structure, a solution may be to
                                                                                           refer to the constitution and utilize the capacities that facilitate the preservation and
                                                                                           development of landscapes for minorities throughout the country.
                                                                                               The law of “State and Provincial Associations” of 1946 can be mentioned in this
                                                                                           regard. The law is aimed at the decentralization and assignment of affairs. It means
                                                                                           that the rulers are prevented from waywardness and the affairs are delegated to the
                                                                                           people. Therefore, decentralization is essential in the urban management structure
                                                                                           because it promotes the participation of the people and provides a basis for dialogue.
                                                                                           Today, the model of federalism is indicated as the structure and process of “coopera-
                                                                                           tion as a result of dialogue” on common issues and programs. In this approach, all
                                                                                           the constituent units are invited to dialogue in order to conclude with a final consen-
                                                                                           sus-based agreement. Consequently, federalism seeks to strike a balance among
                                                                                           different communities, values, interests, and beliefs (e.g., religious beliefs) through
                                                                                           the same relationships.
                                                                                               However, it should be noted that the adoption of any model must be in accordance
                                                                                           with the social, historical and economic conditions of each country and that the levels
                                                                                           of power assigned to local communities based on these factors must be adjusted,
                                                                                           based on the implementation of federalism and the administration of territorial affairs.
                                                                                           Applying a model of federalism represents an attempt to decentralize and delegate
                                                                                           affairs to local and minority levels in the field of urban management. In other words,
                                                                                           federalism can be considered as a process that takes shape in a mutual interaction
                                                                                           between urban management and the local minority community. This approach theoreti-
                                                                                           cally and practically emphasizes the utilization of existing capacities in local contexts
                                                                                           for the preservation and development of historic urban landscapes. Also, the applica-
                                                                                           tion of federalism in the urban management system above all requires the coherence
                                                                                           and integration of the inhabitants within a neighborhood community as well as promot-
                                                                                           ing the identification of neighborhood bases and contexts. Local institutions, non-profit
                                                                                           organizations (NGOs) and community-based organizations (CBOs) are the key factors
                                                                                           in this type of attitude. This approach cannot be achieved without the establishment of
                                                                                           these institutions. Indeed, the restriction of government ownership and assignment of
                                                                                           affairs to the private sector do not improve the situation in the absence of such factors,


                                                                                     198
but it may create another major crisis in the preservation of historic landscapes. So,
before the decentralization and reduction of government ownership, it is important to
ensure the consolidation and expansion of the public domain.
    Therefore, it is first necessary to change policy-making at the national level based
on decentralization, and then, by delegating the power to local communities, and in
particular, to the minorities, there should be a structural transformation from top-down
planning to participatory planning. Given that social and human capital play a sig-
nificant role in the federal structure, historic urban landscapes can also be a prime
location for the realization of this model. The experience of implementing comprehen-
sive urban plans over six decades in Iran reveals that social capital is not formed in
the centralized planning-structures based on traditional management views and can
cause radical spatial changes in urban landscapes for minorities. According to the dis-
cussions in this study, the problem of preserving historic urban landscapes in Iran, as
part of the tangible and intangible national heritage, could be solved using the model
of federalism at the national legislation level, and may ultimately lead to social freedom
for religious minorities. It could, moreover, encourage the participation of minority com-
munities in the preservation of the historic landscapes through a bottom-up process.
Fundamentally, there are strong justifications for the adoption of a federal or commu-
nity-based approach due to a variety of planning, design, management, political and
economic reasons, and its scientific and theoretical credibility is adequately supported
by the opinions of several researchers [32–34, 46]


   6. Conclusion

     Historic quarters have been one of the identifying factors of historic cities in Iran.
Given that these quarters were distinguished by different characteristics such as eth-
nicity, religion, and economics, many of them are now exposed to unfavorable devel-




                                                                                                      CONSERVATION SCIENCE IN CULTURAL HERITAGE
opment and have unsustainable social conditions. Julfa of Isfahan, where Armenian
minorities have lived for about 400 years, is one of these landscapes which has un-
dergone radical spatial changes due to the imposition of comprehensive plans over six
decades; this means that it is now transforming from a historic-cultural landscape into
a modern and heterogeneous urban zone. The religion-based political structure of the
government has caused the Muslim majority to deteriorate the original identity of this
historic landscape through the construction of mosques and the celebration of their
rituals after settling in Julfa. Although the Constitution of the Islamic Republic of Iran
recognizes the freedom of religious minorities to hold their cultural or religious festivals,
the lack of legal capacities has led to the migration of religious minorities because of
social discrimination. The combination of these factors along with the top-down urban
planning system and the vague definition of participation of the local community has
resulted in the failure of plans to preserve historic landscapes in Iran. Therefore, given
the different levels of minorities in terms of religion, ethnicity, language, and culture,
the application of the model of federalism may be evaluated as a constructive factor to
fill the gap between the constitution and the method of law enforcement. Many studies
have evaluated the model as a decisive factor in achieving territorial justice. However,
it should be noted that in this model, the levels of delegation of authority must be
based on historical, cultural and national traits. Its application can provide minorities
with social rights, on the one hand, and encourage them to participate in the planning


                                                                                                199
                                                                                           process, on the other. It is worth mentioning that local institutions, NGOs and CBOs
                                                                                           are crucial factors in the realization of this approach. Indeed, the total elimination of
                                                                                           government ownership and delegation of affairs to minority communities will not help
                                                                                           to improve the preservation of historic landscapes, if these institutions are absent, but
                                                                                           maybe the source of critical religious strife. Therefore, adopting a model of federalism
                                                                                           as a solution to the current problem of preserving historical quarters and cities in Iran
                                                                                           needs to be concerned with the cultural features of society, and a reduction in govern-
                                                                                           ment authority, which should be done gradually, in several phases, in order to prevent
                                                                                           the occurrence of religious conflict.


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                                                                                              Biographical notes

                                                                                               Ahmadreza Shirvani Dastgerdi is a Postdoc research fellow in urban and regional
                                                                                           planning at the Department of Architecture at the University of Florence. His main
                                                                                           research interest includes the preservation and sustainable development of historic
                                                                                           cities and sites. He has a broad range of teaching experience as a visiting lecturer in
                                                                                           graduate architecture and urban design courses at a few universities in the historic city
                                                                                           of Isfahan (February 2017 to September 2018).

                                                                                               Giuseppe De Luca is a full professor in urban and regional planning. He is currently
                                                                                           deputy director of the Department of Architecture and the coordinator of the Ph.D. pro-
                                                                                           gram in architecture at the University of Florence. Before, he was General Secretary
                                                                                           of the National Institute of Urban and Regional Planning in Rome (May 2011 to July
                                                                                           2016 ) and Vice-president of the National Society of Town, Territorial and Environmen-
                                                                                           tal Planning (October 2000 to June 2011).


                                                                                               Summary
                                                                                               Historic quarters have been a significant component in creating the identity of his-
                                                                                           torical cities in Iran. In the contemporary era, many of these historic landscapes have
                                                                                           faced the collapse of their traditional and social foundations and been subjected to
                                                                                           the degradation of their cultural, social and physical values. Given the dominant role
                                                                                           of religion in the orientation of the political system in Iran, this article examines how
                                                                                           religious differences have created significant spatial transformations in historic urban
                                                                                           landscapes for religious minorities. Selecting the historic Armenian quarter in Isfahan
                                                                                           (Julfa) as the case study, a new model for the preservation of historic landscapes in
                                                                                           ghettos on a national scale has been proposed after having carried out the relevant re-
                                                                                           search. Given the capacities in the constitution of the Islamic Republic of Iran, the find-


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ings of this research show that the model of federalism, if integrated into public policy,
can promote the social freedom and rights of religious minorities in Iran by increasing
the participation of local community and consequently, result in the sustainability of
historic urban landscapes in the planning process.


    Riassunto
    I quartieri storici in Iran sono gli ambiti urbani dove storicamente si è creata mag-
giore identità e senso di appartenenza comunitaria. Nella contemporaneità diversi
quartieri storici hanno fatto i conti con il venir meno delle tradizionali basi sociali ed
economiche che ne determinavano la loro permanenza, tanto da essere pervasi da
varie forme di degrado che stanno mettendo a rischio i loro valori culturali, sociali e
fisici. Il degrado è anche legato al prevalere di orientamenti religiosi e, considerato il
ruolo dominante della religione nell’orientamento del sistema politico in Iran, questo
aspetto è di primaria importanza. L’articolo si interroga proprio su questo, cioè come
le differenze religiose stanno generando significative trasformazioni spaziali nei quar-
tieri storici, specialmente in quelli abitati da minoranze religiose. Studiando il caso del
quartiere storico Armeno di Jsfahan (Julfa), il contributo arriva a proporre un nuovo
modello di policy locale per la conservazione dei numerosi quartieri storici presenti in
Iran. Il nuovo modello, muovendosi all’interno delle norme sul federalismo contenute
nella Costituzione della Repubblica Islamica di Iran, presuppone una nuova azione di
pianificazione pubblica locale fondata sulla partecipazione attiva delle comunità pre-
senti che, abitando ancora le aree storiche locali, preservi anche le libertà sociali e i
diritti delle minoranze religiose.




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