An investigation into the role of Ashura processions in Iranian cities (Case study: Lahijan)

Rituals can be defined as customs which have been formed during years, and work toward defining and adjusting humans’ relationship with society, environment, and history; the rituals also define the relationships among citizens in a symbolic space. On one hand, rituals, as social activities , are closely related to space , influence it , and are influenced by it; and on the other hand, rituals , as cultural phenomena , have the capacity to maintain social and cultural relationships in a city; therefore, rituals can be considered as spatial, and consequently, urban phenomena. Urban rituals have always left their trace on cities. The present research aims to investigate their relationship and interaction.
In the first phase of the present research, using a descriptive analytic approach, and within a qualitative framework, the interaction of city and urban rituals is investigated in order to present a conceptual model for the interaction. The results show that processional rituals, as social actions which are repeatable in certain times and places, and a have metaphoric and symbolic nature, through four major norms (openness, connection, continuity, and adaptation) interact with three major urban components namely form, meaning, and activity.
In the second phase of the research, using a survey analytic approach, and using special techniques such as spatial syntax, behavior analysis, and cognitive mapping, and using the appropriate devices, the Ashura processions in Lahijan were investigated based on the presented conceptual model. The results suggest that from the perspective of form, processional rituals have created or given form to certain elements and spaces in Lahijan. Performing them in the spatial structure of the city in the past has formed connections between several networks and spaces across the city, and in general, has contributed to the formal-spatial coherence of the city. Today, despite the changes in the structure of the city, performing these rituals reminds one of the previous structures. From the perspective of meaning, processional rituals create memorable, meaningful, and symbolic spaces, and give identity and a sense of possession to spaces. In addition, the spatial structure of the rituals is reflected as a coherent and legible structure in the mind of citizens. From the perspective of activity, the most important aspects of the processional rituals are embracing more presence, providing more freedom for activity, creating a public domain, and being democratic; these in turn lead to strengthening neighborhoods, increasing public participation, and processional unity. In conclusion, given the positive effects of processional rituals on one hand, and the problems of the old and precious urban context on the other hand, these rituals can be considered as a potential in the city; if the conditions for performing the rituals and promoting their positive effects are prepared, they can be used in the regeneration and improvement of formal and functional aspects of the old context.