**4. Conclusion**

relatives and neighbors in religious days and visits, for example, when people visited the baby and the mother after a birth or a circumcision. A special preparation was carried out for these situations. Wedding ceremonies and entertainment were held separately for men and women, sometimes held together for a specific gender group in the same space inside the

The guestroom phenomenon existed for foreign men. The guestroom in the ground floor or the upper floor was used as a room to welcome male guests (**Figures 7**, **9**, **13**). A special room was designed for guests with special decoration and furniture because guests were important. The guest room parlor was obviously different and better decorated than other rooms of the

Windows, doors and wells were planned strategically so that the inside could not be seen from outside. Bay windows were used to control the street/garden/courtyard and visitors

During the modernization process of development countries, modern housing forms have become the focus of scholars and researchers in the search to achieve a balance between modernization and traditional values and to retain or blend some traditional elements in newly built modern houses. It has been observed that the rapid transition from traditional houses to the multistory apartment buildings is very common within urban areas of modernizing third world countries.

**3. The role of traditional house in Turkey for contemporary housing** 

house (**Figures 3**–**5**, **7**, **10**, **13**).

186 Socialization - A Multidimensional Perspective

**Figure 20.** Second floor plan of Suzan Şimşek house.

house (**Figure 17**).

(**Figures 7**, **8**, **14**).

**design**

We find out some results using the four-step physical model of Mazundar and Mazumdar [3], which shows the relationships between culture and architecture. Restricting the study to tangible architectural artifacts alone seems problematic, as certain aspects of the relationship are left unexplored, leaving us with an incomplete understanding. The model allows us to catalog and analyze the design, forms, spaces, structures, materials and effects of geography, topography, climate and general environmental conditions. The relationship between architectural artifacts, behavioral norms and social values can be explored systematically through the use of this very model, and the questions are outlined. This model helped us understand culture, cultural values and cultural norms and has shown that combined approach is necessary. Thus, it can be used as a pedagogical tool for researching and understanding cultural values that relate to architecture.

Turkish houses clearly exhibit sociocultural factors, which affected their formation in general. Courtyards, sofas, rooms, hayat and service areas are placed in an order from open to closed in a hierarchical way. The houses provide flexible usage for men and women without distinction in the family. The distinction between men and women under Islamic Law had let to the concept of a 'guest room', different entrances and bay windows to the street. The separate entrances for women and men required a hierarchy like private, semi-public and public order. The status of the family affected the size of the house, the number of floors and the shape of entrance doors. Moreover, extended family structure created multifunctional rooms that provide flexible usage for day and night, and summer and winter. The importance of sincerity among neighbors shows itself with shared garden walls and common doors. Men and women gather separately in sofas, rooms and courtyards of the house in all social ceremonies. Especially, courtyards and gardens play an important role in social gatherings with relatives and neighbors. As a result of hospitality, guest rooms emerged as a special space for male guests. In many of these studies, both gender and space relations have been studied through physical occupation and a representation of a range of complex meanings, emotions, experiences and relationships, but spatiality remains implicit. Space and gender relations in Islamic societies have also been the subject of study in the context of public and private realms [37]. Orhun studied proceeding from the premise that space constitutes gender relations in its structure and functioning and asks how gender relations are systematically expressed in various spatial-functional types of houses. It argues that each type developed locally into a complex spatial culture [38].

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I can conclude my argumentation regarding the traditional Turkish House after finding out the sociocultural factors that affect the formation of those very factors in general. Courtyards, sofas, rooms and service places are in order from open to close in a hierarchical way. The case houses provide flexible usage for men and women without distinction in the family.

This chapter aims to analyze the influence of specific sociocultural values regarding the design and meaning of domestic architecture. It is obvious that there are lessons for architects and designers to create modern design criteria related to culture by using a general design principle. Also there could be a need to research how are cultural values in architectural education. Educators need to confront several fundamental and troubling questions. The existence of multiple cultures and philosophies prompts questions about pedagogical and curricular organization in architectural education. In future study, I discuss how educators will impart the teaching of values and norms in teaching and learning processes.
