Tehran-Sakukahane is not only a traditional structure for providing drinking water to passersby, but also serves as a living symbol of the connection between art, religious beliefs and social responsibility at the heart of Isfahan’s historical texture.
They have a special status in the social structure of the city. Because of their rituals and aesthetic functions, they form an independent cultural identity with citizens in mind, Mehr’s news agency wrote.
Saqqakhanehs was once built in crowded spaces such as the bazaar, main passages and old districts. They gradually transformed into places of ritual gatherings, vows and pleas, where the collective memories and local identities were concrete.
They were once a major component of Isfahan’s social qualitative nature, but fell into oblivion. Their revival is linked to a cultural reinterpretation.
The historical role of these elements was that urban expansion, institutional negligence, and the tendency to forget the progressive forgetting of many Saqqakhaneh was destroyed or lost credibility. In the current situation, the importance of addressing Sakuhane not only as a historical element, but also as an manifestation of local architecture, religious rituals, and urban cultural memory is an undeniable necessity.
Mansour Dadmehr, a researcher in cultural heritage, said that the main duty of the Saqqakhanehs was to provide water to thirsty passersby, but he even played a social and political role in certain periods of history. For example, the protests took place at one of Tehran’s drinking establishments during the Qajar era. This is due to respect for people.
In a year when people faced water shortages, they relied on Touqchi Saqqakhaneh of Isfahan. They believed the place could handle their water shortages, he said.
These beliefs led to several water providers who enjoyed special respect and status, he added.
He continued that usually the benevolent people and rich families were managers for the construction of water fountains. They were dedicated to parts of the building with the intention of quenching passersby’s thirst, he added.
Dadmehr explained that Saqqakhanehs were gradually located in the middle of mourning. He noted that this would be considered the Saqqakhanehs as a place for donations during Muharam’s rituals.
Dadmehr explained that providing water to thirsty people and the presence of a person to distribute water reflects the beliefs associated with Ashura and the role of Hazrat Abbas in providing water to the tents of Iraki Imam Hussein (AS) tents (AS) tents.
He continued that many Saqqakhanehs had been destroyed or were not in good condition. Unfortunately, he said that measures that distorted the identity of these buildings were taken during the restoration process.
“The Ministry of Cultural Heritage should maintain the ancient Sakahane and prevent the construction of modern Sakahane. Preserving the historical model of the Sacahane will help future generations to become familiar with water, providing culture and respecting water resources.”
He named Haj Aqa Shoja Saqqakhaneh as one of the beautiful models that have been around for a long time.
Architect and university professor Ali Atrian also said Isfahan is a city on the edge of the desert, and access to drinking water is extremely important for people in the past. Unlike desert cities that require water reservoirs due to relatively high groundwater levels in Isfahan, drinking water supply was possible through shallow wells and no extensive reservoir was required.
So instead of expanding the reservoir, Saqqakhanehs are abundantly incorporated into Isfahan, he added. Due to the morphological structure of the land and relatively simple access to water, Saqqakhanehs were scattered across different scales throughout the urban fabric, forming part of the urban social architecture.
Atrian also said that special decorations are used in Sakuhane due to the popularity of Isfahan’s special tilework, stone carvings and wooden knots.
KD