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東南亞伊斯蘭教建築的形式發展-檳城亞齊街清真寺與吉寧甲必丹清真寺之個案

Attaching to Adat: Mirroring Traits in the Formal Development of the Southeast Asian Islamic Architecture as Observed Through the Case Investigation on Acheh Street Mosque and Kapitan Kling Mosque in

摘要


建於十九世紀初,至今形態沒有重大改變的亞齊街清真寺,是東南亞獨具之本土「大清真寺」建築類型的演進形態;亦建於十九世紀初,但經重大改建,終於二十世紀初期形成今天之面貌的吉寧甲必丹清真寺則是伊斯蘭世界裡跨界流傳之(洋蔥形)圓頂式樣清真寺建築的早期實例。兩座寺院皆座落在檳城,它們的位址就在近鄰。「大清真寺」類型得自東南亞前伊斯蘭時代以及東南亞地方風格之融合傳承,來自區域內部。這個脈絡,本文以之爲「亞遠」。圓頂式樣則採納自印度蒙兀兒時期的主流風格,在今天代表著希求糾近正統,謀求泛伊斯蘭世界之團結這信念的標竿;然而在改建而進行設計的當時,司其事的西方帝國建築師僅視其爲受統治之昔日對手帝國文化,提供可擷取的豐富靈感源泉,以及形式元素的湊合(折衷主義)表現之機會與可能性而已,屬於引進自區域外部的典型。東南亞有千年以上多次接納、融合不同時期之優勢文化的歷史經驗,其中多少不免是蜿蜒、複雜而矛盾的。歷史之痕跡悉盡顯示在東南亞近代之宗教文化的空間再現之上。其顯著的發展軌道,即在東南亞清真寺的形式演變曆程中交錯,並留下烙印;以回應西方擴張之現代性爲主旨的思潮,影響而塑造了近代伊斯蘭社會的世界形象,借自曾是自信的年代,從而重新建構並鞏固了正統形態;然而地方風則或風習(「亞達」)本身難不足以構成有效的意議形態之利器,卻每每也將此映照性的空間再現之概念與行動議題,一再帶上歷史論壇之檯面。

並列摘要


Comparing to the long history since Islam was first transmitted into the area, the town of Penang, established only after 1786, would not seemed to be the best telling source of the full story regarding the development of the Southeast Asian Islamic architecture. Yet so closely located to each other in this town, there are two mosques both came to existence in around 1800's, the ctitical moment of the area's religious history, that they can be the cases of the most representational, though perhaps not immediately descriptive of them per se, of the religious space production by the peoples who had been major actors in the history of Southeast Asia. In the context of this work, the problematic of adapt vis-à-vis Islam, in terms of representational space, will be particularly explored.

被引用紀錄


凌宗魁(2010)。分析世界近代建築 重新定義「裝飾藝術」〔碩士論文,國立臺灣大學〕。華藝線上圖書館。https://doi.org/10.6342%2fNTU.2010.02639

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