مریم کلبادی نژاد

Culture encompasses the values, norms, traditions, beliefs, and customs of a society, with clothing representing one of its most significant elements. In analyzing the traditional attire of an ethnic group, two key aspects are of importance: the cultural patterns influencing choices of material, color, design, and tailoring methods, and the symbolic and functional roles of clothing. Certain garments play vital roles across various social, cultural, occupational, and religious contexts. The Qashqai are one of the major nomadic tribes of Iran, primarily residing in the southern and southwestern regions of the country. The distinctive features of Qashqai clothing set it apart from that of other ethnic groups, despite notable similarities with the attire of the Lurs. Based on archival research and fieldwork, this study explores the historical evolution of Qashqai clothing. It aims to identify the earliest documented references to their attire through textual sources and visual representations, and to discuss the key factors contributing to its continuity. The findings reveal that although traditional Qashqai clothing has undergone changes over time, particularly among men, where modern styles are increasingly replacing it, it continues to be preserved among Qashqai women, especially during ceremonial events.

Among the significant and yet controversial archaeological remains of the Sasanian period are the Chahār Tāqis and fire temples of this era. Chahār Tāqis reflect historical and architectural engineering points that, despite their simplicity in construction, have managed to endure for many years. Although the primary function of Chahār Tāqis was mainly religious, in some cases, they could also serve as commemorative monuments or guideposts. Despite being constructed over a long period and scattered across a vast geographical area throughout the Iranian plateau, Chahār Tāqis exhibit very similar characteristics in construction techniques and spatial positioning. The abundance, distribution, and expansion of Chahār Tāqis in the studied region necessitate multiple research topics from architectural, functional, and religious perspectives. Given the prevalence and spread of Chahār Tāqis in the Isfahan region, this study adopts a descriptive-analytical approach to compare the architectural elements of Sasanian fire temples and Chahār Tāqis in Isfahan province, as well as the metric dimensions of each architectural element. In addition to studying the architectural and decorative elements used in prominent Chahār Tāqis of the region, such as those in Niasar, Shirkuh, Nakhlak, and Qal'eh Dar, the reasons for their abundance in this region compared to other areas during the Sasanian period and their potential uses in the early Islamic period are also explored. Furthermore, the positioning of these structures in relation to nearby natural and unnatural phenomena has been carefully examined. Based on the dimensions and surface distribution of the mentioned Chahār Tāqis, it can be concluded that these structures were likely sites for the Aduran or Dadgah fires.

One of the most important archaeological remains from the Sassanid period is the famous structures called Chahartaqi, which are related to religious beliefs and are considered part of religious architecture. The recognition of these buildings regarding the sacred fires erected in them is faced with ambiguities. Ilam Province is located in the western part of central Zagros, which has attracted the attention of archaeologists due to its proximity to Mesopotamia during the Sassanid period. Investigations carried out in various sites in this province indicate the existence of many fire temples and Chahartaqi structures, some of which have been introduced and some remain unknown. This research aims to introduce typologies of the fire temples and Chahartaqi buildings in Ilam Province to recognize the architectural style and pattern and their relationship with the sacred fires based on Zoroastrian religious texts. This research has used the documentary method with a descriptive-analytical approach. The results show that the Chahartaqi buildings in Ilam Province are divided into simple and compound Chahartaqi in terms of architectural pattern. Simple Chahartaqi consists of a square plan, four thick piers, four wide openings, and a domed roof, which, according to Zoroastrian religious books, belong to the Atesh Dadgah. Compound Chahartaqi consists of a square plan, a protected corridor for the fire, and corridors around the building that lead to the surrounding spaces, which were used for the residence of Mobeds and the maintenance of auxiliary equipment related to the fire temple