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Following Arab invasions into Iran and their territorial expansion within the Sasanian realm, Iranian discontent with Arab rulers grew, particularly during the Umayyad and Abbasid periods. These grievances sparked uprisings and revolts, eroding Arab control over the eastern reaches of the Islamic Empire and gradually enabling local governments in the east to assert autonomy. Amidst conflicts on its western borders and engagements with the Byzantine Empire, the Abbasid Caliphate grew uneasy as local governments like the Tahirids, Saffarids, and Samanids declared independence, albeit with nominal allegiance to Baghdad. Among these emerging powers, the Samanids of Transoxiana, centered in Bukhara, rose to prominence. Originally prominent commanders within the Abbasid army, the Samanid rulers, with the backing of their people and forces, navigated toward independence. Initially part of the Abbasid army hierarchy and beneficiaries of military training under the Abbasid regime, the Samanid emirs seized the opportunity created by the weakened Caliphate and conflicting interests with Baghdad, establishing a semi-independent government in the east. In this historical context, military forces and militarism held significant importance for all the established systems in the eastern regions, including the Samanids. The military played a pivotal role in shaping and sustaining Iranian local governments like the Samanids.

This paper utilizes an approach that combines studies of Samanid period artifacts and textual accounts with modern genetic studies to explore the identity of the people who were involved in long distance trade from the far eastern regions of the Central Asia into Northern Europe. Although this study does not analyze the Samanid works, it reiterates and illustrates how important Iran/Persia was in the history of Europe as well as Central Asia. The information contained in the artifacts and texts gives us the evidence needed to understand the vast trade network and the people who were responsible for the movement of these goods, people and ideas. This study reconfirmed recent genetic studies that the people, collectively termed Rus or Vikings, were a mixture primarily of Scandinavians, Slavs, and Turks, with additional admixing with local populations. The importance of the Persian and Arabic sources addressing contact between the Rus and Eastern people has been thoroughly discussed by Thorir Jonsson Hraundal. In these texts, the Rus were referred to by different names including Majus, Northmanni, Urduman, Warank as well as by other names. One of his many observations is the unmistakable influence of Turkic culture on that of the Rus. This complex ancestry is supported by recent genetic studies and will be discussed in more detail below in light of archaeological evidence. Thus, the term Rus refers to a way of life rather than a homogenous ethnic or cultural group. However, this study refined the identity of the people responsible by observing a correlation between the distribution of the genetic haplogroup R1a sub-clade and the long-distance trade routes across Central Asia to Northern Europe, with the central focus in Eastern Europe. Despite the vast distance, the evidence indicates that there were cultural contacts between people with linked ancestry. The study is important because it begins to reveal the unexpected influence of Eastern cultures on those of Northern Europe.

The Urartu civilization is one of the old civilizations of the Azerbaijan region. Urartus ruled over northwestern part of Iran, Caucasia, eastern Turkey and even northern part of today Syria. Their language does not belong to Indo-European or Semitic language families. Their language was an agglutinative language. There are lots of inscriptions related to Urartus in East Azerbaijan, West Azerbaijan and Ardabil in northwestern Iran. These inscriptions and Urartu castles in the region have Turkish names. The researcher tried to find out whether there is any relationship between Urartu language and Azerbaijani Turkish language of local people of the region. The cognate based study and comparing roots of the words between ancient Turkish and Urartu language showed that Urartu and Turkish words have the same roots. There are also grammatical similarities between these two languages in using suffixes like –li and –ni for showing relationship and possessiveness. Furthermore, in Urartu language like Kazakh Turkish suffix –u is used to make an infinitive verb. Some Uratian names like Turkish names start with prefix ar/er. The name of some Urartian Gods have meaning in Turkish. As a result, Urartu language must be an Altaic language and a proto-Turkic language.

With specialized research and activities, archeology introduces many features such as old and ancient areas, ethnicities, cultural traditions, artistic handicrafts and the diverse climate and ecosystem of Iran to attract tourists. The formation of a positive sense in tourists about tourism destinations, taking into account the synergistic approach, also strengthens the sense of pride in the local community. On the other hand, increasing the level of perceived quality of tourists leads to an increase in the satisfaction of tourists as customers of tourist places and becomes the basis for encouraging managers and planners to try to provide more services with better quality. If the environment of tourism destinations lacks the desired quality, it will affect the perception of the tourist about the space and as a result, his mental image of the environment. In addition to motivating and introducing tourist attractions, archeology can provide the basis for the participation of government institutions and private sector investors in order to provide facilities and revive tourism dimensions. Reconstruction of historical contexts, anthropology, linguistics, traditional arts and other related sciences, can provide a suitable platform for economic growth and development, along with the development of tourism in the region and the world for Iranian society. According to the above, in this study, the researcher attempted to investigate the role of archeology studies and the quality of the rural environment in the development of tourism. This study is applied in terms of purpose, descriptive-analytical in terms of data collection, and is based on observation, interview, questionnaire and statistical data. In the present study, two methods of documentary and survey studies have been used. The statistical population included experts in the field of tourism and planning. The statistical sample of the research is about n=10. In addition to seeing the sights and natural landscapes of those places, tourists become familiar with the customs and culture of that village. In this way, tourists are interested in buying village products, such as handicrafts, local products, etc., and this means an increase in the income of villagers who work directly or indirectly in this industry. Most studies are demanded and focused on visitors and their needs and motivations.  

Among the archaeological documents, seals and seal impressions are of special importance because the symbols and designs therein represent much of a country's customs, practices, customs, and beliefs, as well as aspects of its history. It shows rituals, religion, philosophy, and art as well as administrative and social management over the centuries. This motif has its roots in the ancient civilization of Iran and is sometimes influenced by the neighboring nations. These portable data have caused the spread of culture and art to other lands for the sake of use in business exchanges, administrative letters, and political relations. The introduction of seals and the study of inscriptions carved and motifs on them can help us to know some of the unknown aspects of ancient Iranian culture and civilization and introduce us to the intellectual world of this period. The main goal of this article is related to the documentation of stamp seals of the Museum of Ancient Iran and the interpretation of the symbols engraved on them.

The Turban helmet is a type of war helmet during the 14th to 16th centuries AD in Middle East countries. This type of helmet has become known by Western scholars by this name because of the special decorations that made it look like a turban as well as the visibility of the helmet from under the warriors’ turban. Based on the numerous documents remaining, one can say that the use of Turban helmets was popular in Middle East territories’ armies during the Middle Ages. Despite being widely used and in style for more than two centuries and among many west Asian countries, among all the remaining samples of this type of middle eastern helmet, only two distinct styles, the Turkoman and the Ottoman styles, have been examined and introduced. This can be due to a large number of remaining samples of these two being kept for years in the armouries of the Ottoman Empire. Apart from these two known styles, few studies have been done so far on investigating other possible types of turban helmets. The purpose of this research is to study the turban helmets that were popular among the armies of the Il-khanid, Jalayirid, Muzaffarid, Timurid, Turkoman, and Safavid that ruled respectively in the cultural Iran region, by relying on the remaining documents from the 14th to the 16th centuries, such as the collection of helmets and illustrated manuscripts. The results of this research reveal that the changes that occurred in the making of turban helmets during the 14th to the 16th centuries have led to the representation of four different types of helmets: Mongolian style, Timurid style, Turkoman style, and Qizilbash style.

 Mythologies are closely related to each other because of the archetypes, and due to time, place, and specific geography, they appear in different forms in different peoples. Gilgamesh is considered the oldest Mesopotamian epic poem whose image can be seen on Lorestan bronzes in the second and first millennium BC in the form of a horned man supporting, killing, or taming animals. Identifying the visual relationship between the role of the horned man in Lorestan bronzes and Gilgamesh in Mesopotamian works in order to discover the common intellectual heritage between these two regions is the main goal of this research. The main question of this research is about what and why are the technical and visual similarities and differences of the paintings, which have dealt with the background of Gilgamesh's role in the Mesopotamian civilization with a descriptive-analytical method, and then, with an analytical method, he analyzed the relationship between the role of the horned man in Lorestan's bronze works and the role of Gilgamesh in Mesopotamian art based on the theory of pre-textuality. The results show that the artist of Lorestan created a work of art under the influence of Mesopotamian mythology and art which are similar in visual and narrative components, but according to the culture and customs of the region, differences can be seen in the performance style and the structure of the topics, which shows that Lorestan artist did not imitate Mesopotamian themes. Rather, it has created a new work of art by creating transformational relationships with changes in the pretext.