Yussupova Et Al - Ornamental Art and Symbolism OA

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Citation: Yussupova, Akmaral Ardasher, Songfu, Liu, Namazbay, Ardasher, Rahimian,

Farzad Pour and Nejad Ebrahim, Ahad (2017) Ornamental art and symbolism: activators
of historical regeneration for Kazakhstan's landscape architecture. International Journal of
Architectural Research: ArchNet-IJAR, 11 (3). p. 193. ISSN 1938-7806
Published by: ArchNet-IJAR
URL: http://dx.doi.org/10.26687/archnet-ijar.v11i3.1358
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Akmaral Yussupova*, Liu Songfu, Ardasher Namazbay, Farzad Pour Rahimian, Ahad Nejad Ebrahim
Archnet-IJAR, Volume 12 - Issue 3 – November 2017 - (193-213) – Original Research Papers
Archnet-IJAR: International Journal of Architectural Research

www.archnet-ijar.net/ -- https://archnet.org/collections/34
ORNAMENTAL ART AND SYMBOLISM: ACTIVATORS OF

HISTORICAL REGENERATION FOR KAZAKHSTAN’S LANDSCAPE
ARCHITECTURE
DOI: http://dx.doi.org/10.26687/archnet-ijar.v11i3.1358
Akmaral Yussupova*, Liu Songfu, Ardasher Namazbay, Farzad Pour Rahimian, Ahad
Nejad Ebrahimi
Keywords Abstract
landscape architecture; The use of symbolism in contemporary architecture is
symbolism; floral; increasingly gaining momentum, especially so in the Eastern
zoomorphic; geometric; countries currently undergoing rapid economic development.
cosmogonic Sociologically, this phenomenon can be related to a desire to
manifest a vast wealth of national art and respond to the
globalisation and unification of world culture. Taking this
tendency as a prompt, this study explores different ways of
implementing symbolic ornaments in landscape architecture.
Traditionally architecture has been defined through and
judged against culturally acceptable criteria that set the norm
for appropriate form and expression. Yet, technical advances
have altered this process and contributed to a certain level of
oblivion of traditional architectural form. Thus, the meaning of
many Kazakh ornaments has been lost through time. On one
ArchNet-IJAR is indexed and hand, this paper collects historical information on the
listed in several databases, semiotics of Kazakh ornaments and on the other hand, it
including: conducts field studies focusing on the cultural tradition of the
native people in Eurasia. The study introduces the use of
• Avery Index to Architectural symbolism in landscape architecture as an aspiration for luck
Periodicals
and prosperity which then dictates the quality of the
• EBSCO-Current Abstracts-Art
landscape compositions. The findings show that the use of
and Architecture
symbolic ornamentation in architecture is not bound to
• CNKI: China National
Knowledge Infrastructure specific geographic areas but rather motivated by broader
• DOAJ: Directory of Open underlying principles. Through analytical exploration of
Access Journals different cultures and their use of symbols in architecture, this
• Pro-Quest study identifies four main categories of architectural
• Scopus-Elsevier symbolism relating to floral, zoomorphic, geometric and
cosmogonic patterns. Each nation then recognises its own
• Web of Science
identity in the semiotics of those patterns and incorporates
them in the urban realm as part of its cultural legacy.
A.Yussupova*, L. Songfu, A. Namazbay, F. Pour Rahimian, A. Nejad Ebrahim
A.Yussupova*, PhD student of School of Architecture, Harbin Institute of Technology, Harbin 150000, China
L. Songfu, PhD Professor, School of Architecture, Harbin Institute of Technology, Harbin 150000, China
A. Namazbay, Associate Prof. Dr. of Architecture, The South Kazakhstan State University, Shymkent 160012, Kazakhstan
F. Pour Rahimian, Associate Prof. Dr. of Architecture, University of Strathclyde, Glasgow G1 1XJ, UK
A. Nejad Ebrahim, Assistant Prof. Dr. of Architecture, Tabriz Islamic Art University, Tabriz 51368, Iran
*Corresponding Author’s email address: [email protected] 193
Copyright © 2017 | Copyrights are granted to author(s), Archnet-IJAR, and Archnet @ MIT under the terms of the "CC-BY-NC-ND" License.
International Journal of Architectural Research
INTRODUCTION
Decorative ornamentation has played an important role in shaping the culture, national
identity and tradition of many countries such as China, Japan, Saudi Arabia, Turkey and Iran
which are currently undergoing rapid economic development (Hay, 2010, Utaberta,
Mamamni et al., 2012). Consequently, as a counterpoise of global unification, those nations
continue to foster a tendency towards reviving the ornamental art tradition in the present day.
Research investigating the underpinning factors of the revival of indigenous art forms points
toward a need for cultural self-identification in the face of globalisation as one of the main
driving forces of this phenomenon (Blum, 2007; Shishin, 2014). The city of Isparta, Turkey
tells a cautionary tale about the impact of political and economic decisions on the urban
identity of a historically rich settlement where the influence of modern urban planning has
deprived it of the essence of its historic identity (Beyhan and Gürkan, 2015). It is important to
note that cities in nations undergoing economic and political transformations are particularly
vulnerable to political decisions that give little consideration to local traditions under the
pressure for global unification. Globalisation is often synonymous with modernisation in the
sense that international trade and communication bring forth new technologies which interact
with and influence local traditions. These new technologies can be employed in, and adapted
to, traditional pattern construction but at the same time, they can blur the line between
traditional art making and modern mass production. Furthermore, modernism might be
considered as a metaphorical watershed which has ruptured the symbiotic relationship
between architecture and art thus chastising ornamentation nearly as a crime (Mitrache,
2012). On a sadly poetic note, a parallel can almost be drawn between the condemnation of
ornaments and the extinction of wildflowers which gradually lead to an imbalance in nature or
even corruption of deontological values. Notwithstanding that criticism of traditional patterns,
ornamental art has managed to retain certain influence on landscape architecture and design
in the modern world. Even natural solid entities such as landscapes are being redefined
under the ever-increasing pressure imposed by globalisation and driven by social, economic
and political influence (Brabec, 2004).
Figure 1. “Palm Tree” ornament in the landscape architecture of the international

entertainment complex in Dubai - master plan (Source: Google Maps, 2017).
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The artificial palm islands in Dubai created in 2003 are an example of a modern megaproject
where traditional ornamental pattern is incorporated in contemporary design. For various
political and economic factors, towards the end of the 20th century and the beginning of 21st
century, Dubai set out to establish itself as a global centre. In order to achieve that, massive
infrastructural projects were carried out so as to enable global trading and communication
(Elsheshtawy, 2004). Latest methods of theoretical design were employed in the attempt to
tackle climatic and geographic challenges (Hellebrand, Fernandez et al., 2004). The result
was a vast cultural and entertainment complex in the physical form of a tree ornament. Along
with other architectural and infrastructural achievements, the shape of the palm tree islands
has become the landmark of Dubai and is recognised across the whole world. Furthermore,
floral patterns have been increasingly gathering attention. For instance, at the flower
exhibition in Chelsea, London in 2004 an initiative led by the Prince of Wales resulted in a
garden carpet design based on oriental floral art which then became the main object of
interest at the exhibition (Clark, 2011).
Another example of floral patterns in contemporary culture is the official motif of the Beijing
Olympic Games in 2008 – the “Clouds of Fortune”. The swirls of the design pattern were
incorporated in the landscape of the central stadium as well as in the opening intro videos of
the games. Experts of oriental art would recognise the symbolic value of the pattern as a
wish for good luck and fortune. Economically developing countries put a great emphasis on
their cultural heritage which is often expressed in the form of gardens and parks articulated
through the means of symbolic ornamentation thus seeking the attention of tourists and
promoting their national traditions.
RESEARCH METHOD
The main research question of this paper is: What is the relationship between the symbolism
of ornamental art and landscape architecture design?As we stand, there is certain evidence
that symbols of the ornamental arts have been the inspiration for landscape architecture.
Hence, this study explores the approaches and methods used in the process of landscape
design in Eurasian countries and specifically in Kazakhstan. The primary method used in
this investigation is fundamental research which relies on theoretical analysis and
interpretation of historical resources. Additional information for the research is gathered
through field studies. The conclusion of the paper is reached through qualitative analysis.
Given that the countries along the Silk Road in Eurasia developed economically at about the
same time and share similar cultural traditions, they have mutually influenced each other in
this process and therefore foster similar contemporary tendencies. Kazakhstan serves as a
case study of the symbolic value of ethnographic ornamentation and its influence on
landscape architecture. It is located at an important intersection on the Silk Road. It is
immediately bordered by China to the west and Russia to the east, and therefore sits on the
route from Japan and Korea to Europe in the east-west direction. In the north-south direction,
bordered by Russia to the north and Kyrgyzstan and Uzbekistan to the south, Kazakhstan is
at the heart of the routes from Turkey, Iran and India to Russia. Sharing common culture and
level of economic progress, these countries have developed their ornamental arts in a similar
way. This tradition has been then translated into the landscape architecture of Eurasia and
particularly in Kazakhstan. National Kazakh ornaments have heavily influenced the evolution
of landscape architecture in Kazakhstan. Ornamentation is also an intrinsic part of
Kazakhstan, almost becoming its trade mark, reflected in its national flag, land and currency.
195
LITERATURE REVIEW
In terms of scientific classification, Kazakh ornamental motifs are divided into four different
categories: floral (trees and flowers), zoomorphic (stylised images of animal form), geometric
(hexahedrons and octahedrons) and cosmogonic (stars, moons, etc) (Mazhitayeva,
Kappasova et al., 2015; Soltanbayeva; 2013, Trilling; 2003).
The symbolic value of folk ornaments needs to be analysed in order to determine their
aesthetic and emotional influence on architecture, and in particular in landscape design. In
modern day, Kazakh national ornamentation is at a high risk of being forgotten due to the
growing pressure of globalisation.
This study seeks to uncover the symbolic meaning of the distinctive national ornamentation
of the Kazakh culture which has been, to a certain level, lost in translation over the years.
The ethnographer and founder of the archaeological science of Kazakhstan A. Kh. Margulan
has spoken on the subject of misinterpreted meaning of national ornamentation and the
necessity to research and reveal the lost symbolism (Margulan, 1986). Margulan, a
recognized figure of authority in Kazakh history and culture, whose scientific knowledge is
compiled in 10 volumes, passionately urges next generations to unearth the forgotten value
of Kazakh ornamentation.
Through an extensive analysis of the literary works of A. Margulan, T. Basenov, U.

Zhanibekov, K. braeva, G. Ilyaev, U. Abdigapparova and other experts on ornamental art and
tradition, this study has collected and categorised the elements of ornamental art.
Additionally, taking into consideration previous studies conducted by B. Glaudinov, B. Ibraev,
A. Uralov, B. Shakirbaev, M. Imanov, A. Kvasov, the meaning of ornamental patterns is
classified as follows:
Table 1: Classification of Kazakh ornaments (Source: Authors, 2017).

Category Aspirational Character
Floral Symbols of luck and prosperity
Zoomorphic Symbols of success (literally quantitative growth of livestock and
population)
Geometric Aspirational wishes for self-improvement in keeping with the laws of
geometric harmony
Cosmogonic The proportionality of life in harmony with the cosmos
Symbolism and ornamentation are typical in the art of the ancient nomads (Bunker, Watt et
al., 2002; Melehova, 2014; Shishin, 2014; Stark, Rubinson et al., 2012). This tradition then
sets a further inclination towards the use of ethnic themes in regional landscape architecture
where cultural reiteration is also often recommended in design guides (Kozbagarova, 2010).
The nomadic life of the ancients inevitably involved long journeys of hundreds of kilometres
in search of suitable pastures for the cattle as well as shelter from climatic adversity.
Consequently, as a form of emotional reassurance in the face of harsh natural conditions,
special significance was attributed to symbols of luck and good wishes.
Listed below is the symbolic meaning of several ornaments:
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The floral ornament

It is primarily represented by a tree in Eurasian folklore and mythology. The symbol of the
tree, as per ethnic belief, is meant as a wish for prosperous growth of the generation. For
example, the Baiterek tree (lit. mighty poplar) was a generic sign and the symbol of the
Kangly (Kankali) tribe, which played an important role in the ethnogenesis of the Turks,
Kazakhs and Uzbeks. A contemporary use of the symbol of the Baiterek tree in landscape
and architecture is evident in the development of Astana, Kazakhstan’s capital where the
incorporation of this symbolic meaning was deemed necessary as an expression of ethnic
culture.
Figure 2. “Baiterek” Tree is the symbol of the capital of

Kazakhstan - Astana (Source: Yandex.ru, 2017).
Floral and zoomorphic ornaments are also used in decorating national headdresses (Bunker,
Watt et al., 2002). For example, skullcaps of Kazakhs and Uzbeks often incorporate plant
seeds as an aspirational wish for successful growth of the offspring (Margulan, 1986). Floral
motifs and stylised elements of plants also appear in other eastern cultures. There is a
legend which says that the Chinese philosopher Confucius was born under a sacred tree. It
is also known that the Romans have worshiped the sacred tree of Romulus. There is also a
tree in Sham, Syria, near Busra, along the Silk Road, which up until this day is considered
sacred as the Prophet Muhammad is said to have occasionally rested under its shady crown
on trade journeys in his youth.
In Estonia, in the area near the creek in Tulivere, there is a sacred oak tree. According to the
beliefs of Estonians, this sacred oak ensures that people receive bountiful harvest and
healthy cattle. In the tree itself there is a small opening which is essentially an archway
entrance to the core of the tree and can accommodate two people. Estonians consider this
little space as a place for reconciliation; thus, the tree is often referred to as the oak of
reconciliation.
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The zoomorphic ornament

It is most commonly associated with the depiction of animals on rupestrian petroglyphs of the
Türks and on objects of the applied decorative arts. The active element of this ornament –
koshkar muiz (sacred sheep), was widely used in the history of the arts of ancient Turkic
people. The entrance area of the cultural and entertainment complex “Manas of Ail” in
Bishkek, Kyrgyzstan is a contemporary example of the use of this symbol in landscape
architecture. The architectural unity of the square is articulated though a composition of
zoomorphic ornaments.
Figure 3. The symbolic ornaments of the architectural and landscape complex

“Manas of Ail” in Bishkek, Kyrgyzstan (Source: VarandejGuide, 2017).
For the people of the Middle East, as for the entire Muslim world, the image of the sheep
signifies the leader of the herd and is thus considered a symbol of power and wealth. The
cornucopia (lat. cornu copiae, horn of plenty) is also a symbol of abundance and wealth,
dating back to ancient Greek mythology.
There are different expressions used in everyday speech referring to the cornucopia as an
epitome of extraordinary generosity and abundance. The Romans brought sheep as a
sacrifice not only on the altars, but also as a wish for children for young couples. In the Bible,
the sheep represents the whole congregation of well-intentioned believers, and Jesus Christ
as their shepherd.
Sheep breeding has also been a profitable business throughout times. For example, in the
16th century in England the export of sheep's wool brought such profits that it was
unanimously recognised as a precious product for the whole kingdom. From then on, a sack
full of sheep's wool was considered a symbol of wealth in England.
198
The zoomorphic ornament khus muryn which literally means “bird's beak” is very popular in
Kazakhstan and was widely used in traditional jewellery. For the Kazakhs “khus muryn” is a
harbinger of good news. In the Kazakh legends, birds bring good news from distant lands
about the well-being of close relatives.
Doves also hold a special position in the cultural tradition of the people in Eurasia. The dove
is often interpreted as a symbol of God's mercy as it was the dove that let Noah out of the ark
after the flood and helped him find the land. The dove returned to the ark with clay on its feet
thus suggesting the proximity of dry land and signalling that God had cleared the land and
forgiven men.
Ancient culture greatly honours doves as well; the emblem of Athens is a dove with an olive
branch. For the Romans, it was a symbol of love, dedicated to the goddess Venus. In
Chinese culture, the image of the dove is a sign of loyalty, a sign of respect for elders, as
well as a sign of longevity and peace. In Japan, the dove heralds the end of the war. The
Prophet Muhammad, peace be upon him, also received divine revelations through a dove
that sat on his shoulder. This ancient cultural symbolism has been carried on to present day.
The emblem of the first World Congress of Peace Supporters held in 1949 in Paris and in
Prague was drawn by the artist Pablo Picasso and it depicts a white dove, carrying an olive
branch in its beak. There is clearly a continuous tradition to use the dove as a symbol of
benevolent intentions and peace.
In Kazakh culture there is also another zoomorphic symbol that signifies health and long life
– the stylised image of a turtle represented as a continuous smooth knot, consisting of four
loops (Abdigapparova, 1999). In Feng shui the turtle means not only longevity and health,
but is also a symbol of endless patience, wisdom and diligence, which always bear fruit.
According to the Chinese legend, the doctrine of Feng shui was introduced by the turtle, so
the followers of this doctrine treat it with great respect.
The geometric ornament
Its symbolic meaning was widely used in the architecture of Kazakhstan and Central Asia.
For example, the typical dwelling of the Kazakhs – the yurt – is based on a round shape.
Geometric ornamentation offers a visually comprehensive representation of complex

mathematical concepts and a rational explanation of the surrounding world. This ornamental
type includes a series of geometric motifs, consisting of simple geometric figures like circles,
squares and polygons. These individual figures united as per the creative intentions of artists
form complicated compositions. Geometric ornaments in Kazakhstan and Central Asia are
common in ancient geoglyphs, petroglyphs and in ceramic art. These geometric figures are
also used in carpet weaving and jewellery and have a symbolic meaning.
Ancient settlements in Kazakhstan had both round and square shapes, the sides of which
were oriented towards the directions of the world (Ibrayeva, 1994). This signifies the
equilibrium of the urban structure and the intent for equal cooperation with other cities. In
South Kazakhstan, the name of the historic city of Taraz comes from the word equilibrium
and means the “scales”.
The square is the basis for building architectural compositions. The octagon, as the
derivative of a displaced square, represented the need for improvement according to the
199
laws of nature. This is confirmed by the number of boulders in the so-called stone gardens of
ancient Turks in Kyrgyzstan (Nasredinova, 2007). Later, in the landscape architecture of the
Taj Mahal, built by the descendants of Babur, the octahedrons were actively used as
symbols of self-improvement to achieve a harmony with the environment and with the
cosmos. Geometric ornaments from three thousand years ago are found in petroglyphs and
in stone sculptures of modern Greece, Iran, Iraq and Turkey. Geometric forms were also
revered in Japan and among American Indians.
The cosmogonic ornament

Philosophical expression through ornamental art is also part of the ancient traditions. The
ancient ancestors of the Kazakhs represented the laws of nature in the form of symbolic
ornaments which were then further manifested into the landscape architecture. In the fields
of planning and architecture, there are examples of the use of symbolism in urban planning.
The general plan of the city of Brasilia is in the form of a symbolic ornament - a bird. The
clear readability of the symbol has contributed to the popularity of the city throughout the
world. Consequently, this master plan in the shape of bird with unfolding wings has become
an aspiration for a brighter future and has inspired many Brazilians.
In the modern landscape architecture of Kazakhstan, there are also examples of successful
use of ornamental symbols. For instance, the basis of the general plan of the ethno-park in
Astana is the petroglyph of the sun-headed man from the Tamgaly tract. The symbolism of
the general plan is also intended as a force of inspiration for the people of Kazakhstan. The
landscaping solution for the park was designed as an informative tour of Kazakhstan’s
history, beginning from ancient times up until present time, concentrated in one entity on the
same territory. From bird’s eye view, the ethnographic complex “Aray” appears to be
following the silhouette of the “sun man” petroglyph (drawing from Tamgaly area). The park
is divided into seven sectors where the main alleys cover certain historical periods and
prominent figures who have influenced the culture development, formation and great history
of the nomads. The park was designed by architect Sh. Mataibekov and R. Aubakirov and it
was built and inaugurated in 2006 (Mаtaibekov, 2010). The petroglyph remains at the very
heart of the general layout of the park as a symbolic wish for further development and
prosperity of the Aray Park.
It should be emphasised that elaborating the general layout of a park with symbolic value
requires special attention to the soil condition and ecological environment. In the arid areas
of Kazakhstan, there are three types of ecosystems:
• clay (takyr) ecosystems: formed on silt drifts of Syr Darya, Amudarya and other small
rivers with moderate phytomass (5-8t/ha), which have a large arable potential;
• desert (sand) ecosystems: with sufficient phytomass (several tens of tons/ha),

especially in developed historical areas;
• riverine (tugai) ecosystems: formed in valleys and lower reaches of rivers with rich
phytomass (300 tons/ha) and wildlife. Hence, tugai ecosystems in the lowlands of
rivers and valleys are very convenient for the construction of gardens and parks
(Yussupov, 1985).
200
Figure 4. Symbols and general layout of the ethnographic park

“Aray” in Astana (Source: Mataibekov, 2010: 20).
It is also important to pay attention to the toponyms of the localities, especially those related
to the names of the springs, wells and lakes in the pastures. There are many examples of
those geographical features in the region - Zhailau kol (lake on pasture), Uchkuduk (three
wells) and Akbulak (white spring). Along the Silk Road, there are also dome underground
reservoirs (sardoba) which used the wastewaters (Baipakov, 2007). The principle of these
“sardobas” could be retained and incorporated in ethnographic parks adding a special flavour
and tribute to the national heritage. These objects might not actually be preserved in their
physical form but they have nonetheless remained part of the national memory and folklore.
They are often mentioned in songs and treasured as part of the wealth of the native land,
thus becoming an important target for restoration.
Given the geographic and climatic conditions of Kazakhstan and Central Asia, gardens and
parks can be incorporated along the irrigation canals. Water devices such as the “chigir” can
then be used as an accentuating element of the panoramic view of the parks and gardens.
The “chigir” is a water-lifting instrument in the form of a wheel with buckets or a drum with
rope, equipped with scoops. Coolness, water splashes and trickling sounds from the scoops
in the narrow channels can then potentially attract the attention of visitors. It is necessary to
design a chigir device that is both operational and aesthetically pleasing so as ensure the
irrigation of plants and flowers in those landscape complexes. This traditional element can
contribute to the overall master plan and functionality of the parks in Kazakhstan and Central
Asia giving them their own regional features.
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CASE STUDY
Design of alleys and squares with symbolic meaning

Symbolic alleys typically begin with entrance arches which are widely used in architecture as
well. Immediately after going through the arch, as it were in ancient times, another space
opens, a new world. Visitors would pass through the arches of Eastern cities, palaces,
gardens and parks, and cross over the other side amazed with the unfolding procession of
spaces. The ethnic symbols of a tree, cornucopia, star and good news play an important role
in the use of arches; they implicitly disperse positive information upon the visitor. The
observer gradually passes through the arch-separated information spaces, which are,
nonetheless, united by a single script according to the cultural tradition of the ethnos.
This scenario unfolds in an equally understandable manner both for the locals and for the
tourists; the symbols of luck, good news and intentions appear to be unanimous to all
mankind. The confluence of nature and culture hold great potential for authentic place
making. An urban alley, square or courtyard with symbolic meaning has the potential of
becoming an attractive object within the cultural landscape of a city if skilful, yet dynamic use
of symbolism is applied (Nezhad, Eshrati et al., 2015).
The following projects serves as an example of a landscape project which tries to incorporate
symbolic meaning. The project is recognised as the best at the competition of innovative
projects in Shymkent, Kazakhstan and recommended for construction near the South
Kazakhstan State University. The alley consists of 5 small ornamental forms, arranged
vertically and horizontally. The module of those small forms, defined though the proportion of
the golden ratio, is 3.6m x 3.6m.
First element
The first module of the alley is a cube, with diagonal links, borrowed from the Turgai
geoglyph in Kazakhstan, which is 14,000 years old. The geoglyphs of Kazakhstan in the
Turgai steppe are of equal size and importance as the geoglyphs of the Nazca valley in Peru,
which depict zoomorphic ornaments such as birds and spiders from bird's eye view. The
geoglyph of the Turgai steppe is a square shape 280m x 280m in size. The vertices of the
square are connected by diagonals and there are many interpretations of the symbolic value
of the Turgai geoglyphs.
Figure 5. Aerial photo of a geoglyph in the Turgai steppe

(Source: Paranormal-news.ru, 2017).
202
In the case of this project, the cube and its diagonals signify the unity, balance and strong
connection between family members and their well-being. A Kazakh proverb says that “if four
family members are in the peace, they can reach great happiness in everything, and if six
family members are in an argument, they can lose everything”. Diagonals represent the
relationships in a family and its unity. Passing through the cube, visitors enter a space with
hanging wooden bridge which swings as one moves along it.
Under the bridge there is a metaphorical container covered with glass which serves as a
repository of all the negatives in society related to drug and alcohol abuse. The spectator
figuratively crosses over social transgression and enters an ethnographic world of mutual
respect and peace of mind.
Figure 6. General view of the alley with symbolic meaning (Source: Authors, 2017).
Second Element
The second element in the journey through the alley is an arch with the symbolic element
“Agash” – a tree ornament. The tree, according to Kazakh beliefs, symbolises the growth of
offspring and prosperity – an aspiration for development and success.
Third Element:
The third element of the alley is the ethnographic symbol – “Koshkar muiz”, literally meaning
the “horns of the ram” and symbolising luck in Eurasian traditions.
203
Figure 7. The fragment of the alley (Source: Authors, 2017).
Fourth Element
The fourth element of the alley is the pattern “Kus muryn”, literally “bird's beak” signifying
good news. As in ancient times, it was postal birds that brought news of the well-being of
close relatives from far away.
Fifth Element
The concluding element of this architectural composition is the “Tasbaka” ornament (a turtle)
positioned horizontally on the ground, an octagonal element signifying versatility. The shape
of the turtle, according to cultural tradition, symbolises the longevity and good health not only
among the Kazakhs, but also among the people of Southeast Asia. The turtle is a mosaic
piece with a multi-coloured upper part. The top of the turtle-like form is articulated as a small
stage suitable for art performances, speeches or just photography shoots. The backside is a
vertical panel in the form of an open book. It is located above the turtle and according to
ancient stone statues, symbolises the desire for knowledge. Behind the book, there is an
ornamental pattern in the shape of a star which is an aspiration for mastery. The colours and
materials correspond to the underlying meaning of each architectural form. For example, the
geoglyph inspired cube uses the natural colour of the steppe with gentle green motifs.
DISCUSSION
The following Figure 8 shows the visitors reaching the culmination of the journey. Having
passed through the symbolic archways along the alley, they have become participants in the
theatrical performance expressed through Kazakh symbolism. These same symbols can also
be used in the landscape planning of flower gardens, squares and parks seeking to establish
symbolic expression.
204
Figure 8. The last element of the alley – “Turtle”, as a symbol of health

and longevity (Source: Authors, 2017).
Perfection of the composition of symbolic gardens and parks

Inspiration for articulating the architectural expression of individual features within landscape
projects can be drawn from projects around the world, yet at the same time, sufficient
attention needs to be paid to local traditions in order to prevent contradiction between
innovation and custom.
In Feng shui, there is a strong emphasis on the use of smooth lines in the design of park
alleys and garden paths; this fluidity is considered to relax people while sharpening their
feelings at the same time and allowing them to communicate with nature. The planning of dry
gardens is a relevant design issue under the challenging geographic and climatic conditions
in Kazakhstan and Central Asia and therefore, precedents should be studied to gain insight
into functioning methods of landscape resolution. At the same time, those solutions should
not be blindly applied to the local environment without considerations of their impact on the
cultural tradition.
Le Corbusier’s Modulor, created to accommodate for human scale and based on the golden
ratio, is a suitable reference that can be used in the process of sizing small scale landscape
forms. The convenience of the Modulor’s human scale principles facilitates the design of
features such as flower beds, drinking fountains and landscape furniture. The adjusted
dimensions of the Modulor seek to contribute to the achievement of integrity and refinement
of architectural compositions which then play an important role in the final use of the spaces
and the way users experience them.
Designing courtyards with symbolic value

Public buildings, university campuses and science parks often incorporate landscape
features as interruptions of the built form, metaphorically giving those large developments
some space to breathe. Often, symbolic characters, as a means to intensify uniqueness, can
205
be also identified in the layouts of those courtyards. Below is an example of a landscape

proposal for a courtyard within the technopark of South Kazakhstan State University. The
design concept is based around a spiral element in the centre which forms pedestrian paths
and lawns.
At the heart of the spiral composition, there is a star-shaped decorative fountain

“Temirkazyk” symbolising the scientific discoveries of the university and its aspirations for
further innovation. “Temirkazyk” is the Kazakh name of the North Star (lat. Alpha Ursae
Minoris) which is the only visible star from Earth that does not change its position on the
horizon and was therefore a key celestial reference in ancient times.
Figure 9. Symbols and general layout of thetechnopark of South Kazakhstan State

University (Source: Authors, 2017).
The ancient Kazakhs used to explore the starry sky through a hole at the top of their yurts.
This primeval form of an observatory allowed them to ponder the philosophical questions of
the universe and create an interpretation of the universe in form of a spiral shaped map
symbolising infinity. This map of the universe was published in the 19th century by the
Kazakh natural scientist Chokan Valikhanov (Strelzova, 1990). In this courtyard proposal,
inspired by the ancient spiral representation of the universe, boulders create the allusion of
planets and stars. In small scale landscape propositions, their immediate architectural
articulation has to be underpinned by the meta-theme of the whole park or campus.
Symbolic gardens, parks and courtyards can often be defined through smooth outlines,
bends, curves and other ornamental patterns as seen in the case of the entertainment
complex in Dubai shaped as a palm tree, or the petroglyph inspired park Aray in Astana. In
order to fully determine the concept of a landscape proposal, it is necessary to clearly
establish its purpose, boundaries and connections with the rest of the urban realm. A
carefully selected range of symbols can yield public interest and turn the space into an urban
activator. The design of each individual element of the park has to be carried out in keeping
with the overall theme where preference is given to smooth forms replicating the relief of the
natural landscape. At the same time, symbolism can be incorporated at the discretion of the
206
landscape designer and expressed through the means of ornamental elements such as the
tortoise, cornucopia or geometric form reflecting natural tradition.
Design of small landscape forms, flower beds and arrangements

In historically developed avenues primarily defined by straight lines, flower gardens with
symbolic ornaments can easily be integrated. For example, in order to introduce life and
vitality into the wide avenues of a park, flower beds can be incorporated along their central
axes in a certain sequence. Thus, small details in the landscape can significantly improve the
urban experience of pedestrians. Flower beds typically blend into the surrounding landscape,
yet they can also be used as symbolic accents, thus reinforcing the architectural expression
of the urban realm.
Figure 10. Modular symbolic ornaments for floral composition (Source: Authors, 2017).
Presented in Figure 10 are a few modular compositions of symbolic meaning such as the
tree of life, the cornucopia, the tortoise, and the bird's beak. Each of those can be integrated
into a segment of the alley and create an ornamental journey for the passers. The size of the
flower beds is determined by the width and length of the alley based on Le Corbusier’s
Modulor; the distance between the modules of the rhythmic composition is driven by the
same principles. That being said, landscape designers also need to consider the specific
terrain situation and adopt a suitable approach of ornamental design integration.
The individual floral arrangements can be subordinated to the general idea of the landscape
development and become a creative vehicle for its symbolic language. Considering the small
size and sophistication of these elements, they can be regarded as individual parts of a
larger vocabulary that defines the alley. Each flower composition can be integrated at either
the entrance or centre of the park, possibly in conjunction with water features such as
207
fountains. The idea of the whole composition is to create a linear journey through cultural
semantics that guide the visitors on a pleasant day out.
THE ATTRACTIVE POWER OF SYMBOLIC PARKS

The increasing attention to ornaments in China is particularly interesting as symbolism there
has even taken over everyday matters such as sales practices and popular culture. In the
province of Henan, a rather creative street vendor has decided to take advantage of this
cultural trend and implement it upon his own produce. He has carved into the watermelons
the calligraphic hieroglyphs “fu” and “show” symbolising “happiness” and “longevity” in an
attempt to draw a wider range of customers. The marketing strategy has indeed brought
commercial success as of the artisanal produce received great attention and several tons of
it were sold within days.
Figure 11. Street vendor implementing symbolic signs as a marketing strategy

(Source: NovostiDny, 2017).
Issues of marketing and self-sufficiency are becoming increasingly dominant within the
practice of architects and designers and therefore, spur a whole new way of thinking as to
what is the appropriate level of mass culture integration within proposals, as a means of
engaging the general public. Skilful use of symbolism, informed through critical analysis of
local tradition, can leverage the exoticism of a city located on the Silk Road and establish its
position as a heritage centre of global importance (Kantarci, 2007). The considerate practical
application of Eastern tradition in architecture and landscape design can improve the quality
of parks and gardens through the use of natural material like stone and ceramic as well as
vegetation - trees, shrubs and flowers.
The popularity of landmarks is often the direct result of the pure memorability of their physical
configuration. For example, the ornaments of the Nazca valley in Peru are commonly
recognised for the symbols of birds and spiders. The aim of this article is to collect insight
into ancient and contemporary principles of landscape forming and architecture in order to
inform the decisions for the future development of Kazakhstan, and other countries on the
Silk Road, in terms of design and architecture. The wealth of national art and ornamental
tradition in those countries offer a different way of looking at and developing landscape
208
projects that might potentially gain further recognition in modern occidental society and, in
the spirit of the UNESCO initiatives, increase the awareness and tolerance of other cultures.
DESIGN OF RECREATIONAL AREAS, ARBOURS AND PATHWAYS
Recreational areas
Recreational areas of round shapes in parks and gardens can potentially carry additional
symbolic meaning. For the Kazakhs the round shape is associated with the layout of the
traditional dwelling - the yurt. This form is believed to foster a comfortable ambiance and
conditions for calm conversation. In keeping with the zoning of the park, urban furniture can
be arranged around the circle to encourage people to sit and have an open conversation. A
tortoise ornament, complemented with modular circles would be particularly suitable to place
at the very centre of the round space as a symbol of well-being. The choice of materials can
include natural flat stones, ceramic tiles and pebbles, yet it is necessary to skilfully combine
these materials, emphasising their colour and texture. In order to achieve diversity in the
composition of recreational areas, square and polygonal shapes can also be used as
intensifiers of the architectural expression.
In homage to national tradition, the use of local materials in the ethnographic gardens is very
important, therefore facing stone, brick, cobblestone, pebble and coloured ceramics are good
examples of possible choices. Local flat rocks provide a rather solid basis for the
development of picturesque compositions. Cobblestone and pebbles are convenient for
framing drinking fountains and cascades eluding a sense of plasticity. Pebbles can also be
used as a medium for mosaic compositions with symbolic patterns. These compositions can
be placed as accents of the recreational areas. Facing bricks are suitable for curbs and
various geometric patterns for landscape compositions. These geometric patterns add an
exotic flavour to the landscape compositions and attract local population.
Arbours, pavilions and sanctuaries
The arbour is an indispensable attribute of the symbolic garden. In Kazakh tradition, the yurts
are often placed in gardens and used as summer gazebos. The Kazakh yurt keeps cool in
the summer heat and is a tranquil place for daily pondering or contemplating philosophical
questions. At present, there is a rather prominent demand for modern modular arbours.
These arbours, as well as yurts, are assembled from light structures, yet retain the main
features of ethnographic tradition. Pavilions, pergolas and sanctuaries can also be covered in
vegetation such as draught-resistant flowers and vines. Additional vertical landscaping can
come in the form of contour walls of the park complementing the garden composition as well
as providing shade in the summer heat. Special attention should be dedicated to the small
fountains located near the gazebos as the gentle murmur of their water at dusk can have a
particularly calming effect. In tea drinking gardens where “samovars” (traditional tea-making
devices) are used, their light smoke adds an additional rural feel to the ambiance. The tea
itself is considered healing and an activator of philosophical conversations. There is a saying
that “wisdom is at the bottom of the bowl” which originates in the Kazakh tea drinking
tradition. The locals pour themselves small portions of tea repeatedly and carry out long, fluid
conversations. In keeping with folk traditions, fruit trees and shrubs such as drought-resistant
209
varieties of apple, pear, peach, apricot and grapes would be particularly suitable for symbolic
gardens.
Pathways with fragrant flowers and plants

Fragrant plants and flowers such as irises, roses, basil and mint create an additional layer of
symbolism with a sacred garden or park. For example, flower beds can be planted along
both sides of the alleys thus immersing visitors and passers-by into a fragrant experience of
different scents. Special attention should be given to those aromatic avenues as they unfold
the distinct theatricality of the landscape. Flowering season, orientation, composition and
careful combination of species are of crucial importance for the creation of a pleasant
fragrant scene. The colour of the plants in the symbolic gardens and parks should also be
carefully considered. Combination of bright colours and ornaments add to the small scale
architectural forms of gardens a sense of completeness, monumentality and exotic beauty,
thus triggering special attraction. Examples of this style can be found in Turkestan,
Samarkand and Bukhara. The combination of ceramic colours, natural stone, textured wood
and metalwork add a magical tint to the design and make an allusion to the artisanal
landscapes of the Eastern countries. Design colour themes are often based on the season of
the year. In Kazakhstan, the traditional ornamental patterns favour autumn and winter tones.
Autumn shades of yellow, red, beige, brown and black combined with a winter palette of
turquoise, and crimson create a vivid contrast against the white felt of the Kazakh yurt. All
these particularities and nuances of colour should be carefully transferred to the elements of
design and architecture of the symbolic garden.
Walkways of smooth, winding character are associated with the shape and outline of small
rivers. These fluid, natural forms induce tranquillity in visitors and enhance their spiritual
connection with nature. Intentional use of sinuous outlines of pedestrian paths in parks can
also recreate the same sentiments. For an artistic reorganisation of existing straight paths, it
is possible to use symbolic ornaments to naturally integrate them into the surrounding
landscape. On the surface of the paths, fragments of zoomorphic ornaments such as
cornucopia, tortoise, avian beak, etc. can be used in order to establish a hierarchy and break
the paths into segments. These fragments can also be incorporated at rest benches, drinking
fountains and intersections between main and minor trails. Modular prints of the ornamental
art can also be stamped onto uncompressed concrete surfaces, the traces of the print can
then be infilled with tiles, coloured concrete or pebbles. The pedestrian paths themselves can
be made of coloured concrete and in this case the ornaments can be articulated using a
different colour. If the walkways are framed on both sides by brick curbs, then they can be
covered in gravel. In this case, the symbolic ornament is placed in round or square concrete
rosettes positioned as per the main design. In nomad tradition, roads bear great significance
as they are associated with a journey to the future, therefore, symbols of luck would be
particularly suitable in garden walkways.
CONCLUSION
This study has identified a recurring tendency in the use of symbolic ornaments in landscape
architecture as in the case of Dubai and Astana. This growing interest in symbolism can be
explained as a result of the revival of national arts and a response to the globalisation of
world communities. The critical analysis of historic and field materials has revealed common
210
features and meaning of symbolic ornaments which are characteristic of native nomads as
well as peoples from Europe and the Eastern countries.
Through an experimental project proposal, this study establishes a methodology of

developing landscape architecture through a vocabulary of symbolic ornamentation in
Kazakhstan. Additionally, a practical guide of further design considerations is established to
facilitate the planning of parks, gardens, alleys and floral compositions. Symbolism refers
back to intrinsic human values and aspirations and is thus recognised in the architectural
expression both of eastern and occidental cultures albeit in different forms. The universal
value of wishes for mutual understanding, benevolence, good luck and prosperity
reverberates through time and brings cultures together in an age of rapid economic
development.
Listed below are five design guidelines for landscape projects with symbolic meaning:
• Symbols of good fortune - every culture manifests symbols of good fortune in its
ornamental art: the tree signifying life, the cube - equality and strength of society,
birds - good news and peace. Throughout time mankind has always forged its
conventions of reassurance and hope for the future. These wishes of health and
prosperity strive to uplift the human spirit in times of hardship and encourage it along
the small battles of every day. Hence, the creative endeavours of architects and
planners expressed through architectural and landscape design should also strive to
fulfil the ultimate goal of a healthy and prosperous modern society.
• Plasticity of ornamental art - ornamental patterns are an essential design element

of landscape architecture as they are effortlessly integrated in existing terrains as its
natural continuation. Inspired by nature in the first place, ornamental elements remain
part of the vocabulary of geographic language and fit seamlessly into the contours of
its terrains. The malleable qualities of the very earth are reflected in the smooth, fluid
outlines of ornamental elements and their application in landscape design reinforces
the natural perception of gardens and parks.
• Eastern charm as a hallmark of ornamental landscape design - appropriate

colour schemes are achieved through a careful consideration of local tradition and
mindful selection of building materials so that there is an overall cohesion of the
overall landscape. Warm coloured natural stones, ceramic tiles and intricate patterns
come together to pay tribute to an eastern exotic typical of the exterior and interior
public spaces of Turkestan, Samarkand and Bukhara.
• Clarity of expression - the simplicity and instant comprehension of the compositions

is achieved through the use of natural symbolic forms (trees, birds, flowers). The
concise silhouettes of those elements make them easy to understand and remember.
Compositional unity and artistic originality in the use of symbolic elements are key to
a successful landscape design.
• Small scale modular design - the human scale approach to design outlined in Le
Corbusier’s Modulor is a good starting point for the design of landscape elements
such as flower beds, water fountains and furniture. The main driver of design
concepts for small scale modular compositions and their adaptation to local
conditions should always be the end user.
211
Typical design features of gardens and parks with symbolic meaning are presented in the
table below:
Table 2: Features of the design in gardens and parks with symbolic meaning (Source: Authors, 2017).
Design Feature Inspiration/ Tradition Possible Application
1 Metropolitan to urban scale: Geoglyphs and Urban or rural cultural

Petroglyphs recreation park
Symbols of wide ethnic cultural tradition
e.g. entertainment complex in the form of a palm tree

in Dubai, the sun-headed man in the park “Aray”,
Astana
2 Urban to local scale: Traditional Kazakh Recreational areas,

dwellings -the yurt, arbours, pathways,
Expression of ornamental art and tradition ornamental art - alleys, public parks,
“Koshkar muiz”, “Kus gardens and courtyard
e.g. the technopark of South Kazakhstan State muryn”,” Tasbaka”, etc
University, the cornucopia of “Manas of Ail” in Bishkek
3 Local to human scale: Traditional ornamental Flower beds, drinking

patterns (and Le fountains and urban
Modular compositions of small symbolic ornamentation Corbusier’s Modulor) furniture
e.g. arbours, flower beds and compositions
In ancient times, ornaments were considered to carry magical power. Across millennia, they
were used to communicate wisdom, rich cultural memories and traditions in a visual form.
The exact interpretation of those relics varies between experts and analysts, yet the essence
of the ancient messages remains the same. Cultural tradition, understanding and views of
the world of the natives should be the starting point of each attempt for analysis. What
distinguishes design proposals based on symbolic principles is the sharp logic, simplicity of
concept and clarity of thought. Although symbolic gardens might share similarities with the
Islamic gardens, they are distinguished in their use of symbolism originating from ancient
geoglyphs and petroglyphs. The use of ancient symbolic ornaments enriches the
composition of landscape architecture endowing it with deeper meaning and contributing to
its elaborate architectural expression as part of a culturally rich urban environment.
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Citation: Yussupova, Akmaral Ardasher, Songfu, Liu, Namazbay, Ardasher, Rahimian,

Published by: ArchNet-IJAR

This version was downloaded from Northumbria Research Link:

Archnet-IJAR: International Journal of Architectural Research

ORNAMENTAL ART AND SYMBOLISM: ACTIVATORS OF

*Corresponding Author’s email address: [email protected] 193

Figure 1. “Palm Tree” ornament in the landscape architecture of the international

Through an extensive analysis of the literary works of A. Margulan, T. Basenov, U.

Table 1: Classification of Kazakh ornaments (Source: Authors, 2017).

Listed below is the symbolic meaning of several ornaments:

The floral ornament

Figure 2. “Baiterek” Tree is the symbol of the capital of

The zoomorphic ornament

Figure 3. The symbolic ornaments of the architectural and landscape complex

The geometric ornament

Geometric ornamentation offers a visually comprehensive representation of complex

The cosmogonic ornament

• desert (sand) ecosystems: with sufficient phytomass (several tens of tons/ha),

Figure 4. Symbols and general layout of the ethnographic park

Design of alleys and squares with symbolic meaning

Figure 5. Aerial photo of a geoglyph in the Turgai steppe

Figure 7. The fragment of the alley (Source: Authors, 2017).

Figure 8. The last element of the alley – “Turtle”, as a symbol of health

Perfection of the composition of symbolic gardens and parks

Designing courtyards with symbolic value

be also identified in the layouts of those courtyards. Below is an example of a landscape

At the heart of the spiral composition, there is a star-shaped decorative fountain

Figure 9. Symbols and general layout of thetechnopark of South Kazakhstan State

Design of small landscape forms, flower beds and arrangements

THE ATTRACTIVE POWER OF SYMBOLIC PARKS

Figure 11. Street vendor implementing symbolic signs as a marketing strategy

DESIGN OF RECREATIONAL AREAS, ARBOURS AND PATHWAYS

Arbours, pavilions and sanctuaries

Pathways with fragrant flowers and plants

Through an experimental project proposal, this study establishes a methodology of

• Plasticity of ornamental art - ornamental patterns are an essential design element

• Eastern charm as a hallmark of ornamental landscape design - appropriate

• Clarity of expression - the simplicity and instant comprehension of the compositions

Design Feature Inspiration/ Tradition Possible Application

1 Metropolitan to urban scale: Geoglyphs and Urban or rural cultural

e.g. entertainment complex in the form of a palm tree

2 Urban to local scale: Traditional Kazakh Recreational areas,

3 Local to human scale: Traditional ornamental Flower beds, drinking

e.g. arbours, flower beds and compositions

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