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By Jonathan G. Katz (Editor)

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Extra resources for Architecture as Symbol and Self-Identity

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I do not need to enumerate the alternatives. Again, there are really no tests or rules that one can give, but I think that we can depend on the great sensitivity and taste of the Jury to be able to tell the difference. I am sure that they must have heard somehow that one thing was a work of genuine love and that another was for something else. I believe that one answer to whether a symbol is legitimate or not will probably be this: if it expresses man's love for God on whatever level, if it moves one a step nearer to God, it is certainly legitimate.

Grabar Bammate It so happens that I was in Mecca last Friday. Listening to the conversation here, I thought of those. pilgrims and tried to imagine what kind of meaning our meeting I think that clearly there is a question of vocabulary. I do not mean vocabulary in English, but in Arabic, and subsequently Turkish, Persian, Urdu, whatever. In other words, we are asking a question which may be a false abstract question-that somehow there ought to be symbols. If one is to delve into the culture itself and its architecture, one has to discover the terms of that culture for the questions we are asking.

Now it seems to me that we have to be extremely careful; the reality of Mecca is its uniqueness. It is a symbol, a direction and so forth, but precisely for what it is, it is not reproducible. On the whole it cannot be repeated. It is a symbolic model, not a valid architectural model for anything. Comments 40 The other broad issue is the question of the mosque. I tend to disagree with Mr. Ardalan in that I do not think that the mosque was a sacred space for most of the history of Islam. It was the space of the whole community in which all the community activities took place.

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