Volume 12 - Issue 67
/ July 2023
383
http:// www.amazoniainvestiga.info ISSN 2322- 6307
DOI: https://doi.org/10.34069/AI/2023.67.07.33
How to Cite:
Golkarian, G., & Golkarian, S. (2023). Identity and physical elements in the formation of architecture of traditional bazaars (Case
study:Tabriz-covered Bazaar & Istanbul Kapali Charshi). Amazonia Investiga, 12(67), 383-394.
https://doi.org/10.34069/AI/2023.67.07.33
Identity and physical elements in the formation of architecture of
traditional bazaars (Case study:Tabriz-covered Bazaar & Istanbul
Kapali Charshi)
Geleneksel çarşı mimarisinin oluşumunda kimlik ve fiziksel unsurlar (Örnek: Tebriz
Kapalıçarşı ve İstanbul Kapalı Çarşı)
Received: June 29, 2023 Accepted: July 29, 2023
Written by:
Ghadir Golkarian1
https://orcid.org/0000-0003-3801-7089
Shabnam Golkarian2
https://orcid.org/0000-0002-1858-0133
Abstract
Bazaars have a special meaning in the countries of
the Middle East region, especially Iran and Turkey,
which have a deep-rooted history in bazaar
construction. No bazaar has been built without a
purpose or without considering its performance.
Bazaars form the backbone of cities. In addition, the
bazaars mentioned in the study, the architecture of
the region, reflects the dynamic and progressive
internal features called identity. Due to the
architectural features of the historical bazaars and
their strategic geographical location, they left
effective traces on the east-west trade route on the
Silk Road. Bazaars with traditional architecture
play an important role in the daily life of cities, in
the past and today, with their different architectural
features. In the research, library, and field research
were conducted with a descriptive-analytical
approach to understand the features, characteristics,
and physical and social relationships in the spatial
formation of the selected area in the commercial
areas of Tabriz and Istanbul. Analysis was made by
considering graphs, tables, or detailed information
about architectural spaces.
Keywords: Ancient architecture, Traditional
Bazaar, Physical elements, identity, Tabriz Rasteh
Bazaar, Istanbul Covered Bazaar.
Introduction
The aim of the scientific comparison between the
historical Grand Bazaar and Raste Bazar in Iran
1
Prof. Dr., Near East University, Member of faculty & Chairman of Eursia Strategic Research Centre., Near East University,
Nicosia- Cyprus. Researcher ID: T-3725-2019
2
Dr., Near East University, Member of Architecture faculty, Department of Architecture. Nicosia/Cyprus. Researcher ID:
GZA-9671-2022
and Turkey is to determine the similarities and
differences between these two historical and
384
www.amazoniainvestiga.info ISSN 2322- 6307
culturally important bazaars, to explain the
characteristics and history of both bazaars and to
offer the reader a deeper understanding. In this
research, information is given about the
historical origin, establishment, and
development of the bazaars, while detailed
information is given about their features,
structure, and design in terms of architecture and
design. In addition, information such as the trade
history of both bazaars, which sectors they exist
in, their cultural and social impacts, and how they
contribute to visitors and the local society are
also examined.
The traditional bazaars of Iran and Turkey with
their ancient history, in addition to being
commercial buildings, also have an active social,
cultural, and religious role. In this way, the old
bazaars have simultaneously been an important
communication, economic, and cultural axis of
the city and had an important role and dignity in
social life. From ancient times until today, the
bazaar is the central core of the city. Even today,
bazaars are the center of goods exchange,
production of goods, and accumulation of social
activities, and in terms of location, they are
considered the heart of big cities. In general,
bazaars with various economic, social, and
religious functions are a perfect manifestation of
civil foundations that have been formed over the
centuries.
A bazaar in Iran or Turkey, in its real sense, is a
collection of shops that are connected by a
covered space, and in its virtual sense, it includes
a wide range of meanings. From credibility to
power, from merit to prosperity, from adornment
to confrontation and self-presentation of the
space in which goods are offered for sale or
production. At the same time, the bazaars are the
places where cultures are produced, the
originator of traditions, the space to produce new
words in literature, identifications,
constructivism, and the production of social
education methods.
The secret of the covered bazaars is not a single
thing, but rather a combination of history,
culture, and commerce. Covered bazaars are
large bazaars that are roofed over and have many
shops and stalls selling different kinds of goods.
They are found in many cities in Turkey and
other parts of the Middle East and Central Asia.
Covered bazaars in Iran and Turkey have
different sections for different kinds of goods,
such as carpets, spices, jewelry, handicrafts,
books, and more.
Dedicating each of the artisans or artificers to
trade in indoor bazaars also has its own
philosophy and necessary business discipline.
That's why it is impossible to see all kinds of
products together in the same row in the covered
bazaars. Coppersmith's Bazaar, Gold Seller's
Bazaar, Silk Seller's Bazaar, Shoemaker's
Bazaar, Spices' Bazaar, Carpet Seller's Bazaar,
Cloth Seller's Bazaar, etc. are all located in the
same row and another section. The type of
replacement of these types in a large and long
indoor bazaar has its reasons. For example, you
cannot see the guild of goldsmiths on the south
side of a bazaar that has little light. Most of the
shops carpet sellers, silk sellers, and paper sellers
are located on the west side of the big bazaars so
the sunlight makes their products and goods fade
due to sunlight.
At the same time, the guild of cobblers or spice
sellers is in timches, which are considered the
entrance gates to large bazaars. "Misir Charshisi"
(Egyptian bazaar) in Kapali Charshi Istanbul and
Safi Bazaar in Tabriz Covered Bazaar are
examples and proof of this claim.
One of the most famous covered bazaars is the
Grand Bazaar in Istanbul, which is one of the
oldest and largest covered bazaars in the world.
It was built in the 15th century by Sultan
Mehmed II and expanded over time with new
sections and buildings. It has over 3000 shops
and 61 streets, as well as mosques, fountains, and
caravanserais. The Grand Bazaar attracts
millions of visitors every year who come to buy
souvenirs, antiques, spices, carpets, jewelry, and
more.
The secret of the covered bazaars is that they are
not just places to shop, but also places to
experience the rich history and culture. They are
places where you can see the architecture, art,
crafts, and traditions of different periods and
regions. They are also places where you can
interact with the local people and learn about
their stories and lifestyles.
Functionality of Grand Bazaars
There are different reasons why the old bazaars
were covered, depending on the region and the
period. Some possible reasons are:
− To protect the traders and shoppers from the
sun, heat, rain, or snow. This was especially
important in the Middle East, where the
climate is often hot and dry.
− To create a more comfortable and pleasant
atmosphere for shopping, with natural light,
Golkarian, G., Golkarian, S. / Volume 12 - Issue 67: 383-394 / July, 2023
Volume 12 - Issue 67
/ July 2023
385
http:// www.amazoniainvestiga.info ISSN 2322- 6307
ventilation, and decoration. Some covered
bazaars have domes, arches, frescoes, and
other architectural features that enhance
their beauty and charm.
− To increase the security and order of the
bazaar, by having gates, walls, and guards
that control the access and prevent theft or
vandalism. Some covered bazaars also have
religious or legal institutions within them,
such as mosques, courts, or schools.
− To reflect the economic and political power
of the rulers or merchants who built or
sponsored the bazaar. Some covered bazaars
were part of larger complexes that included
palaces, caravanserais, or mosques. They
were also symbols of the city's prosperity
and influence on trade routes.
Covered bazaars were not only functional but
also cultural and social spaces that expressed the
identity and values of their communities. They
were places where people could exchange goods,
information, ideas, and beliefs.
Structural similarity of Tabriz and Istanbul
Grand Bazaars
Tabriz Raste Bazaar and Istanbul Grand Bazaar
are two of the most famous and historic covered
bazaars in the world. They share some
similarities in their architecture, such as:
− They are both made of brick structures with
domes, arches, vaults, and skylights that
create a spacious and well-lit interior.
− They both have a complex layout of
interconnected streets, alleys, squares, and
courtyards that divide the bazaar into
different sections for different kinds of
goods and services.
− They both have caravanserais, which are
large buildings that provide accommodation
and storage for travelers and merchants.
Some of these caravanserais also have
mosques, schools, or baths inside them.
− They both have Charsugs or Charshi, which
are large domed halls that mark the
intersection of major routes or the entrance
to important sections of the bazaar. These
halls are often decorated with frescoes, tiles,
or calligraphy and serve as focal points for
social and religious gatherings.
However, there are also some differences
between the two bazaars, such as:
− Tabriz Bazaar is older than Istanbul Grand
Bazaar. It was built in the 15th century and
expanded over time, while Istanbul Grand
Bazaar was built in the 16th century and
completed in the 17th century.
− Tabriz Bazaar is larger than Istanbul Grand
Bazaar. It covers an area of about 30
hectares and has over 3000 shops and 61
streets, while Istanbul Grand Bazaar covers
an area of about 20 hectares and has over
4000 shops and 58 streets. (Pourjafar,
Samani, & Pourjafar, 2012, pp. 42-47)
− Tabriz Bazaar has more diversity in its
architectural styles and influences. It reflects
the history and culture of different periods
and regions of Iran, such as the Safavid,
Qajar, Zand, Afsharid, and Qajar eras. It also
shows the influence of Turkish, Mongol,
Russian, and European cultures. Istanbul
Grand Bazaar has a more uniform and
consistent architectural style that reflects
Ottoman culture and art.
Methodology and the Scope of the Research
To examine the topic research and organize the
correct answers, one can first look at the most
important historical bazaars in Iran and Turkey,
and then examine the effects of urban elements
and socio-cultural variables on the development
of bazaars. Then, the general process of the
structural development of the historical bazaar of
Tabriz and Istanbul and its spread to different
periods will be clarified by examining historical
documents and research. As a result, by
analyzing the collected data, it will be possible to
understand the nature of the impact of the centers
and spatial elements on the structural
development of Tabriz Rasta Bazaar and Istanbul
Grand Bazaar.
The type of the study is basic-theoretical and has
a historical-interpretive approach; The necessary
data and information were collected through
library studies, historical documents, and field
studies. Existing data is analyzed based on
qualitative analysis and secondary data is
produced showing the impact of urban elements
on the formation and development process of the
historical bazaar structure throughout Iran and
Turkey.
The method of this research is a kind of
comparative analysis of architectural culture
among the countries of Iran and Turkey, both of
which are located along the Silk Road. This
research is done through library studies,
including searching books, articles with
background knowledge of the subject and
research questions. Also, attention is paid to the
details, views, and performance of the bazaars of
Tabriz and Istanbul through different plans,
386
www.amazoniainvestiga.info ISSN 2322- 6307
sections, and views. These cities are in the
middle part of the Silk Road is located, which
connects the East to the West. And still, the
covered bazaars of Tabriz and Istanbul named
"Rasteh Bazaar" and "Kapali Charshi" have
many uses.
In this research, the scientific method is used, and
first by specifying the purpose of the research,
the required resources, referring to the
authoritative texts, and performing related
analyses following the findings of the study and
research, the physical elements and components
of indoor bazaars are mentioned. The goal is to
know the reasons for their durability in terms of
architecture and functionality and the need to
give importance to oriental architecture.
As data analysis, graphs, tables, or statistics
highlighting the similarities and differences
between the two markets were used. Previously
conducted similar comparative studies and
expert opinions are also taken into consideration
in the literature review of the research, and
theoretical explanations based on data supporting
scientific findings also enrich the framework of
the study.
Finding and innovation: The innovative part of
the research is important in the article. The
existence of social-cultural factors between the
bazaars and the cities constitute the factors that
create bilateral interactional effects in the
creation of the bazaars. Therefore, it is necessary
to examine them and to know the influence of
existing elements and urban spaces on the
formation of historical bazaars. Bazaars also
form the identity of the city and its inhabitants.
This identity emerges from both national and
religious factors. The existence of grand bazaars
in Iran and Turkey is also known, as is the spatial
organization of the cities. Bazaars are not only
commercial-economic spaces but also become
the focus of social activities and political
protests.
Research objective: The aim of this research is
to comprehensively examine the structure of the
historical bazaars of the two countries in order to
shed light on the history of architecture and
design in the history of Iran and Turkey, and also
to try to determine the internal and external
factors that are effective in the formation and
development of the bazaars. The findings of this
research can help in making the conservation
plans of Tabriz Rasta Bazaar and Istanbul Grand
Bazaar comprehensive and scientific.
Result and Discussion
In this section, after examining the previous
research on Istanbul Grand Bazaar and Tabriz
Rasta Bazaar, detailed information is discussed
to address the missing issues. The interior
architectural elements of the Tabriz Grand
Bazaar (Raste Bazaar), the most important
historical bazaar of Iran, and also the Istanbul
Grand Bazaar, and the similarities and
differences in the structures and designs of the
bazaars are the subject of discussion. While the
obvious similarities between the two bazaars
show how close the two nations are in cultural
and social terms, the differences in the urban
factors and urbanism ideas of the two countries
reveal new findings and results. By examining
these factors and elements, a new understanding
of this process is tried to be reached.
The issue of identity in the architectural
structure of indoor Bazaars
Identity expresses the characteristics of each
person or phenomenon and the result of mental
feelings from the daily existence of a person and
extensive social connections that need a place for
formation. This causes the creation of similarities
between individuals, one nation with another, or
one nation with another nation. At the same time,
the same issue makes the distinction between
individuals, groups, and societies clear. In clearer
words, the identity of a nation can be found in
historical and cultural buildings, and the bazaar
is one of the places that express and explain the
identity of a nation. The historical and traditional
cities of Iran have the spirit of the ancestors of
this land, which are the indicators of identity.
It should be mentioned that the cities of present-
day Turkey are remnants of the 14th century AD
and after the rule of Turkish-Islamic tribes and
governments, the most prominent of which is the
Ottoman Empire era. As history says, the Turks
who came from Central Asia migrated to
Anatolia through the North-East of present-day
Iran and the Khorasan region and transferred
everything they had learned from Iran's Islamic
and national culture to Anatolia. Along with
literature, business sciences, mathematics,
astronomy, philosophy, and mysticism, the
sciences related to innovative industries and
engineering, including architecture, have also
been transferred to Anatolia. The obvious
similarities between the general structure of the
bazaars in Iran and Turkey are the result of this
historical influence.
Volume 12 - Issue 67
/ July 2023
387
http:// www.amazoniainvestiga.info ISSN 2322- 6307
Therefore, it is necessary to understand the
identity of the environment, to get to know the
places, their continuous presence in the people's
culture, their dynamism, lack of change, or
negative developments in the type of
architecture. Because physical conditions,
materially and spiritually, can create a special
identity for humans. It is from this identity that
one can understand the type of beliefs, cultural
values, and the type of human interaction in
society. For this reason, bazaars are considered a
prominent place in the introduction of people's
values and beliefs, from which the physical
identity of the society can be understood.
Today, cities are considered one of the greatest
achievements of culture and civilization and one
of the most pervasive social phenomena of the
present age.
The traditional bazaars in Iran and Turkey are
considered to be relics of the Islamic period in
the two lands. The bazaars of these two countries
often have commercial structures that are placed
in a compact space in the middle of the city as a
homogeneous and interconnected complex, and
they still evoke the main feature of the Islamic
city despite their external transformations.
(Wirth, 1991, pp. 50-92) The bazaar is
considered the central part of Islamic cities in the
Middle East region and is the center of economic
gravity and the center of the capital productivity
system. This place, with buying and selling,
production and distribution, and extensive
industry, is known as the center of economic and
financial leadership of the city and has had a
pivotal position in politics and religion. At the
same time, bazaars in all cities of Iran and
Turkey, and especially the historical Silk Road,
are considered a place to exchange cultures,
influenced by the language and literature of
nations, and the center of ethnic and national
communication. The institutional bazaar is
considered the equivalent of the central
neighborhood of today's big evil transactions.
Covered bazaars in Turkey and Iran are not only
the center of economic guidance, but also the
social and spiritual infrastructure, and the
Islamic-Turkish and Iranian spirit can be seen in
the architecture of the bazaars. Covered bazaars
are spaces where the roots of Iranian-Islamic or
Turkish-Islamic culture can be found in historical
periods. The architectural structure of the bazaar,
khans, and Timches in its way expresses the
degree of technical and scientific progress of the
business in the division of classes. The type of
lighting of the bazaars, busy routes or alleys
overlooking the rows in the covered bazaars, and
also the side places in the bazaar show that the
architects of that time were able to produce
places based on cultural, social, and religious
views and the type of architecture-urban
planning. that their importance has continued
until today. (Jayyusi, 2008, p. 94) Throughout
history, bazaars have also been the center of
directing and managing political-social
movements. Even today, covered bazaars in Iran
have real use in national-religious ceremonies
and are considered a place for people to gather to
hold ceremonies.
The bazaar in Iran and consequently in Turkey is
a space that is intended for buying and selling and
supplying various goods in a continuous
communication path. Some researchers have
defined the bazaar as follows: The bazaar is a
place where a special social and cultural
dependence is seen, and its main factors are the
seller and the buyer. (Shkouie, 1977, p. 114)
Traditional bazaars in big cities of Iran and
Turkey are considered the central core of the city.
Today, in addition to commercial and economic
use, Iran and Turkey are considered as gathering
places for social activities.
The word Bazaars in Middle Persian is defined
as "Wazar" with combinations such as "Vazarg"
(Bazaar), "Vazargan" (merchant),
"Vazarganiyeh (merchant), "Vazarbad" (head of
the bazaar). Also, the word "Rasteg Vazar"
(Rasteh Bazar) can be seen in old literary texts.
The word "Party Vazar" or "Pazand Vazar" in
Armenian is also derived from Persian, which
means commercial bazaar. (Dehkhoda, 1974)
The most important areas that can be effective
during the formation of bazaar architecture are
specified in the following diagram.
• Social Activities: In general, the concept of
the bazaar and the purpose of its formation
in Iranian and Turkish society is known
based on its various functions. Bazaars
between two nations with different
economic, social, and religious functions are
considered a perfect manifestation of civil
foundations that have been formed over the
centuries. The most important areas that can
be effective during the formation of bazaar
architecture are specified in the following
diagram.
• Religious and cultural: Religious
ceremonies, mourning related to the months
of Muharram and Ramadan, placement of
mosques inside bazaars, trade union
meetings, and social protests.
388
www.amazoniainvestiga.info ISSN 2322- 6307
• Physical: Mosques, libraries, bazaars,
Timches, rasteh, cells, shops, taverns and
water-houses, coffee or tea houses,
association offices
• Economic: Wholesale and retail business
activities, specialized trades such as copper
smithing, carpet sales, goldsmithing, dyeing,
silversmithing, etc.
Fig. 1. The role of the bazaar in various physical activities.
Physical elements of bazaars as cultural
heritage
Various physical elements in the traditional
bazaars of Iran and Turkey have an independent
and yet interdependent identity. In addition to
being considered the city's business center,
bazaars also house and strengthen social,
cultural, and political activities. This
communication feature gives a special physical
shape to the traditional bazaars, which, despite
the changes and introduction of the modernized
system in architecture, still does not reduce the
importance and value of the traditional bazaars.
The elements that make up their identity and
guarantee them as cultural heritage are: a) the
type of architecture and the division of bazaars.
b) the complementary role of bazaars in
providing the social, subsistence, and welfare
needs of society.
The bazaars of Iran and Turkey are designed and
built in terms of location in the center of the city
in such a way that they are placed in the form of
a broken line on the east-west route of the central
cities. That is, bazaars are not built parallel to the
entrances on both sides of the city. Because the
security of the bazaars and their protection is
very important. Bazaars are not only the place of
inventory and storage of the necessities and
needs of the people of the city, but at the same
time they are safe places for secret
communication and hiding in the event of
political-social crises and people's protests the
governments or attacks by attackers on the city.
The location of the Tabriz bazaar line is from the
north (Shotorban region) to the south of the city
(Meydan-e Namaz), and it is exactly a
continuous and interrupted line that cuts off the
main entrance to the city from the east to the west
in the form of a covered bazaar. That is, the main
gates of the bazaar are from north to south.
The traditional bazaar of Kapali Charshi in
Istanbul is also like this, and it is built from north
to south. However, the main way to enter the city
of Istanbul is from the east (Eminönü) and the
west (Surlar).
The physical elements of bazaars have main
passages which are called rows. These are very
long, covered corridors that connect small
commercial areas. Caravanserai, Timches, holes
or khans, char souqs, shops, as well as open
courtyards for people to rest are connected to the
bazaar from the right and left sides.
Other elements that are considered in the bazaars
to meet people's needs in the construction of
bazaars and their architecture are among the
important issues that are related to people's daily
BAZAAR
Social
Activities
Religious
and
Cultural
Economic
Activities
Physical
Volume 12 - Issue 67
/ July 2023
389
http:// www.amazoniainvestiga.info ISSN 2322- 6307
life. Baths (traditional Hamams), mosques,
designated sections for each class, and specific
goods in the bazaars (such as shoemakers' holes,
carpet sellers' holes, coppersmiths' holes, etc.)
are among the elements that make up the skeleton
of the bazaars.
The importance of the Silk Road in the
formation of cultural commonality and
architectural structure
As the main trade highway between the East and
the West, the Silk Road, which is mostly located
inside the current borders of Iran and Anatolia,
has been the path between the Iranian and
Turkish communities since ancient times. From
this path, in addition to various sciences and
customs, the way of trading and ossification of
the bazaars has also become like a significant
extent. Therefore, if today there is not much
difference between the culture and traditions of
the people of Iran and Turkey, or there are many
commonalities and similarities in the architecture
of the bazaars between the two countries, it is the
result of this historical path. The nations who
have a common language and culture and live on
the same piece of land want to bring their values
to new generations to keep their members
together and maintain this unity. (Tekmen, 2019,
pp. 471-478) In other words, the main guarantor
of the creation of common bazaars in the two
countries as a cultural heritage is the Silk Road.
The Silk Road was an ancient trade network,
connecting the East to the West. The Silk Road
trade system was created by interactions between
China B.C.E and their western neighbors. The
Silk Road was not one road but many; it was a
network of roads, generally going from east and
west, but with spurs into southern Iran, the
northern Eurasian steppe, and south over the
Hindu-Kush to the Indian subcontinent.
(Pourjafar, Samani, Pourjafar, & Hoorshenas,
2012, pp. 42-47)
Fig. 2. The Ancient Silk Road.
Tabriz Bazaar
The bazaar is always directly related to people's
lives and is considered the center of social and
economic attraction. The bazaar guarantees
economic conditions. The role and position of the
bazaar in Persian and Turkish cities and societies
is completely defined and is considered a
recognized identity in the world. So that the
Tabriz-covered bazaar named "Rasteh Bazar" is
among the places that have been recognized in
the list of tangible works and cultural heritage of
UNESCO. Tabriz Bazaar has long been
considered a center for important economic and
commercial exchanges and even dealing with
cultural and political affairs. It has been a place
for gatherings and exchanging ideas. Traditional
bazaars, as they have maintained their
effectiveness, have proven their importance and
value as a national-cultural indicator, and today,
in addition to being a place of business, they are
a place of travel for domestic.
Among famous travelers, who visited and
described Tabriz bazaar in different centuries are
Moqaddesi in the 4th century, Yaqoot Hamavi in
the 7th century, Marco Polo in the 7th century,
Ibn Battuta in the 8th century and Hamdollah
Mostofi in the 8th century. In addition, Sharden
gave detail about it. He considered it the largest
bazaar in Asia with 15,000 shops. (Babazade
Asbagh, 2018, pp. 37-47) A large part of the
Bazaar area is in the south of the Mehran Rood
River. (Khamachi, 2009) The existence of the
river has caused the formation of bridge-bazaars
(Bazaars created on bridges) along the “Rasteh”,
leading to the north of the Bazaar. Many
entrances are one of its important and
390
www.amazoniainvestiga.info ISSN 2322- 6307
outstanding elements. (Chenaghlou, Ebrahimi,
Shahbazi, Kheirollahi, & Mohammadi, 2017,
pp. 1-7) Although Persian Bazaars were
established in the Achaemenid era. Religious
places like mosques for Muslims are usually built
in Bazaars too. (Pourjafar, Nazhad Ebrahimi, &
Ansari, 2013, pp. 272-282)
Fig. 3. Tabriz Historic Bazaar Plan & View-
Source: (Özdemir, 2019, pp. 28-33)
What has happened throughout history is the
changes and evolution that happened in the
structure of the bazaar of Tabriz and its
development and expansion according to the
needs of the society. During the past eight
centuries, the use of the Tabriz bazaar has not
only not decreased, but it has been able to
develop day by day according to the conditions,
needs, and applications of the bazaar. Below can
see the historical development of the Tabriz
bazaar.
• Literature Review Timeline: Tabriz City
Development Timeline History
12th century: Began to grow as a commercial
and economic center.
13th century: The Tabriz city became the
country’s capital. (Reached the social and
economic life peak because of its location on the
Silk Road in 1316-1331.)
14th & 15th centuries: The Tabriz city became
an effective administrative center due to the
popular crossroads.
16th century: The Tabriz City became the capital
of the empire by the Safavid's appointment.
17th century: It entered an economic depression.
It was demolished by the most devastating
earthquakes in 1780.
18th Century: Ottoman expansion efforts in the
18th century led to political instability. (1. The
mosque and the city caused extensive damage
due to the second earthquake in 1817. 2. “Abbas
Mirza” ordered a map of Tabriz to be drawn up
in 1880. 3. It was restored in 1896 by Naser
Uddin Shah’s Qajar, a decision with a full
detailed map. 4. The map transformed into the
Western-style culture through his journey to
Western countries. 5. Tabriz city shifted from
Sahib-abad which is placed on the North of
Mehranroud River.
19th Century: It emerged as the center of Iran’s
constitutional revolution in 1906. (1. The bazaar
has been closed and people started protesting the
government causing the first parliament
establishment by the king. 2. Modernization
appeared at the end of the Qajar period in 1925
by the start of the Reza Shah dynasty. 3. On
December 11, 1925, the shopping area started to
build around residences by communities due to
society’s cultural changes. 4. Urban development
in Tabriz was suspended by the II. WW from
1941 to 1946. 5. New roads and contemporary
buildings resumed in 1950.)
20th Century: It emerged as the center of Iran’s
constitutional revolution in 1906. (1. Islamic
revolution’s imposition of religion and tradition
in an Islamic manner. 2. Urban and architectural
perspectives have alerted through the new
economic and political order they established.)
21st century: The development of Tabriz city
and the provision of amenities, including the
Volume 12 - Issue 67
/ July 2023
391
http:// www.amazoniainvestiga.info ISSN 2322- 6307
creation of metro stations and passing through
Tabriz bazaar, and paying attention to the
restoration and reconstruction of the bazaar, as
well as the development around Tabriz bazaar. In
order not to disrupt the classical style order of
Tabriz Bazaar, modern construction and the
creation of shopping centers or malls around
Tabriz Bazaar are prevented. Also, during this
period, the Tabriz Bazaar was registered as a
national and world cultural heritage by
UNESCO.
Figure 4 & 5 shows how urban development and
the formation of the large and covered bazaar
map of Tabriz in the past periods until now.
Fig. 4. Changes and developments in Tabriz Grand Bazaar and urban development.
Source: Dergipark (Kavraz & Yıldırım, 2020)
Fig. 5. The changes and restoration of the Tabriz Bazaar building can be seen in the picture above. The old
and restored form are comparable.
392
www.amazoniainvestiga.info ISSN 2322- 6307
Fig. 6. New map of Tabriz covered bazaar and location of holes, Timches, mosques, rasteh, etc.
Source: Tabriz Central Library (Farhad, 1384)
Kapali Charshi- Istanbul
Built by Fatih Sultan Mehmet, one of the
Ottoman Emperors, in 1460, the Grand Bazaar
has a shopping bazaar and a structure covered
with domes and is also known as "Çarsu-yı
Kebir" (grand bazaar). Two bedestens form the
main backbone of the historical area.
The Grand Bazaar attracts attention with the
Cevahir Bedesten rather than a colorful building
at the first entrance. Bedesten consists of 15
sections and each section is covered with a dome.
Although it may seem complicated at first
glance, it has a settled order in itself. The area
between Aynacılar and Agha Streets at the
entrance attracts attention with its attractive
views of financial shops. Timche, inn,
caravanserai, and secluded shops, where various
tradesmen and craftsmen are located, are all
connected to the main road - the arasta, which is
considered the backbone of the bazaar.
There are mosques unique to each caravanserai
and timches of the covered and big bazaar.
Today, the surroundings of the Grand Bazaar
have been changed and there are universities,
small new bazaars, and shops rather than houses.
However, the Grand Bazaar has not lost its
existence in any way and thanks to the
restoration, it is on the world heritage list today.
In the past, this age is not only a bazaar in terms
of social, economic, and political aspects but also
a place where the people are located, where the
protests are shaped and organized. The Grand
Bazaar has the same identity and features as the
Tabriz Rasteh (covered) Bazaar.
Volume 12 - Issue 67
/ July 2023
393
http:// www.amazoniainvestiga.info ISSN 2322- 6307
Fig. 7. The plan of the Grand Bazaar and its current appearance.
Source: https://imturkey.com/tr/kapali-carsi (Turkey.com, 2023)
Conclusion
The bazaar is an institution that includes
religious, commercial, political, and social
elements. The bazaars of Iran and Turkey are
considered more than the local bazaars as the
central part of the economy of the big cities that
were once considered the capital. The shape and
symbol and structure of the bazaars and the
passages connected to it and the placement of the
bazaars in the cities of Tabriz and Istanbul show
that such places are not only national and
international trade centers; rather, they are
considered urban spaces and prove the identity
and national and cultural indicators of two
Persian and Turkish societies, and with their
common features, they indicate the existence of
cultural, religious, and political commonalities
close to each other.
The placement of the bazaars of Tabriz and
Istanbul on the Silk Road route is in its way
telling that these two bazaars with their common
and identical aspects show that in the commercial
route, only financial and economic issues have
not undergone changes and mutual effects;
rather, these two bazaars are important poles in
the Middle East that have been able to serve as
centers of culture transfer, language relations,
political insight, lifestyle and other common
styles in human life. These are urban spaces
where political news and gossip are shared.
Religious and national symbols are usually
displayed, and different social classes are
intermingled.
Comparison of the bazaars of Tabriz and Istanbul
have many similarities in terms of architectural
configuration, and social network. The
parameters relative to each other and their
performance in different traditional urban spaces
show that in addition to diversity and elements of
spatial arrangement, they have influenced each
other and shaped the identity of Persian and
Turkish society.
The similarity of nouns such as: "Rasteh",
"Arasta", "Charshi", "Charsouq" and
"Caravanserai or Timche" are among the key
factors in the formation of the same meaning and
the same meaning of Persian and Turkish
bazaars. Bazaars are not only places where
craftsmen or artisans reside, but also places that
reveal meaningful or social relationships.
Bibliographic references
Babazade Asbagh, N. (2018). A Short Glimpse
to the Urban Development of Tabriz during
the History. Journal of Contemporary Urban
Affairs, 3(1), 73-83. Doi:
10.25034/ijcua.2018.4703
Chenaghlou, M., Ebrahimi, A., Shahbazi, Y.,
Kheirollahi, M., & Mohammadi, A. (2017).
Structural Morphology of a Masonry Space
Dome in Historical Tabriz Bazaar Complex.
amburg Symposium: Historic Shell & Spatial
Structures (Proceedings of IASS Annual
Symposia). 11, pp. 1-7. International
Association for Shell and Spatial Structures
(IASS).
Dehkhoda, A. A. (1974). Dictionary of
Dehkhodaا (Vol. 7). Tehran: Shazman-i
Logatnameh.
Farhad (1384). Urban Civil and Improvement
Organization. Retrieved from
https://101082.samanpl.ir/LSearch/LSearch
Jayyusi, K. S. (2008). The Cith in the Islamic
World (3 ed., Vol. 1). (R. Holod, A.
Petruccioli, & R. Andre, Eds.) Boston: Brill.
Kavraz, M., & Yıldırım, Y. (2020). Grand
bazaars IN Tabriz and Isfahan examples. The
394
www.amazoniainvestiga.info ISSN 2322- 6307
Turkish Online Journal of Design, Art and
Communication-TOJDAC, 10(3), 254-270.
Doi: 10.7456/11003100/004
Khamachi, B. (2009). My city is Tabriz. Irna.
Retrieved from www.irna.ir:
https://acortar.link/rQifMS
Özdemir, U. (2019). Turkey and the Silk Roads:
linking continents. Illustrations, map. World
heritage, 93, 28-33. Retrieved from
https://unesdoc.unesco.org/ark:/48223/pf000
0372205
Pourjafar, M., Nazhad Ebrahimi, A., &
Ansari, M. (2013). Effective Factors in
Structural Development of Iranian Historical
Bazaars. Journal of Basic and Applied, 3(2),
pp. 272-282. Retrieved from
https://acortar.link/IzrSPA
Pourjafar, M., Samani, G., & Pourjafar, A.
(2012). Archi-Cultural Parallel of Persian and
Turkish Bazaar along the Silk Road (Case
Studies: Rey, Tabriz and Istanbul Bazaar).
2nd International Conference, Mukogawa
Women’s Univ., Archi-Cultural Translations
through the Silk Road (pp. 42-47).
Nishinomiya, Japan: Mukogawa Women’s
Univsity, Conference Proceedings Book.
Retrieved from https://www.mukogawa-
u.ac.jp/~iasu2012/pdf/iaSU2012_Proceeding
s_106.pdf
Pourjafar, M., Samani, G., Pourjafar, A., &
Hoorshenas, R. (2012). Archi-cultural
Parallel of Persian and Turkish Bazaar along
the Silk Road; Case studies: Rey, Tabriz and
Istanbul Bazaar. 2nd International
Conference, Mukogawa Women's
University, July 14-16, 2012 (pp. 42-47).
Nishinomiya, Japan: Mukogawa University.
Shkouie, B. H. (1977). Urban geography (3 ed.,
Vol. 6). (R. Simaroodi, Trans.) Tehran:
Publications of the Social Research and
Human Sciences Institute of Azarabadgan
University. (In Persian)
Tekmen, K. T. (2019). Examination of "Our
country and cultural values" theme in the
primary education turkish textbooks.
Amazonia Investiga, 8(24), 471-478.
Retrieved from
https://www.amazoniainvestiga.info/index.p
hp/amazonia/article/view/1006
Turkey.com (2023, 6 05). Grand Bazaar Map and
Location. Retrieved from
https://imturkey.com/tr/kapali-carsi
Wirth, E. (1991). On the conception of the
Islamic city, privacy in the Islamic Orient and
publicity in antiquity and the Occident. Die
Welt des Islams, New Series, 1, 50-92.
https://doi.org/10.2307/1570647