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Katja Föllmer was born on October 17, 1974. She was a senior researcher and lecturer at the University of Göttingen. Katja Föllmer studied Iranian Studies, Arabic Studies, and Ethnology at the University of Göttingen between 1993 and 2002, earning a Master of Arts degree. Katja Föllmer received her doctorate in Iranian Studies in 2007 with a thesis on “Satire im Iran von 1900 – 2000: Eine Analyse exemplarischer Texte” (Satire in Iran from 1900 to 2000: An Analysis of Exemplary Texts) (Harrassowitz, Wiesbaden; 2008), and her habilitation in Iranian Studies in 2017 with a thesis on “Das vorislamische Erbe Irans: Zwischen Tradition und Reform und Modernisierung” (The Pre-Islamic Heritage of Iran: Between Tradition and Reform and Modernization) (Kohlhammer, Stuttgart, 2022).Her research interests include concepts and ideas from the pre-Islamic heritage in Iranian societies, issues in Iranian cultural and religious history from antiquity to the present, Persian historiography, identity construction, classical and modern Persian literature, and Sufism and Persian Sufi literature.Manṭiq-uṭ-Ṭayr (The Conference of the Birds or Speech of the Birds) is a Persian poem by Farid ud-Din Attar, translated into German as Die Konferenz der Vögel by Katja Föllmer (2014). She published Satire in Iran Von 1990 Bis 2000: Eine Analyse Emplarischer Texte (Satire in Iran from 1990 to 2000: An Analysis of Empirical Texts) (2008); and also, Das Vorislamische Erbe Irans: Zwischen Islamischer Tradition Und Reform Und Modernisierung (Iran’s Pre-Islamic Heritage: Between Islamic Tradition and Reform and Modernization) (2022).Dr. Katja Föllmer passed away on June 11, 2025, at the age of 50. May her soul rest in peace.

With the arrival of Christian Armenians in Isfahan during the reign of Shah Abbas Safavid, churches were built in this city, like the mosques of this period. The structure and decorations of the church building captured the audience's attention. The Armenian churches of Isfahan have large domes with motifs and visual elements. By analyzing them, common signs and symbols can be identified. The primary concern of this research is whether the architectural and visual motifs of the Armenian churches in Isfahan share a common language and convey a unified goal, rooted in the principles of Christian belief. And what are the most important components of their common language, and why were these components used? The need for research is to examine the dimensions of the common language in terms of analyzing the symbols and visual signs in these domes based on the principles of Christianity.The purpose of this research is to examine and identify the common language, the direction of the perceptions, and the kinship of the worshipers. And how to reach this common language requires semiotic analysis. Therefore, the research uses a descriptive-analytical method, and the data collection tool is a library method. And it is discussed based on the semiotic theory of Charles Sanders Peirce. The findings show that the churches have circular domes with skylights. The outer covering of the domes lacks decorative motifs. The visual motifs are engraved on the inside of the building and under the domes. And they all follow the same structure. And they have Christian concepts that form a common language. Including: God, eternity, resurrection, and salvation. The components that have formed the structure and visual motifs of the domes of the Armenian churches of Isfahan have a direct connection with the Holy Bible and faith in God (God the Father)and Jesus Christ (the Son). And they play an important role in the perceptions and identification of the audience.

After Arab invasions and territorial expansion in Sassanian-era Iran, Iranians resisted Umayyad and Abbasid caliphs due to bias and discrimination. Uprisings against biased Arab rulers reduced their control over the Islamic Caliphate's eastern borders, paving the way for local government formation and independence. The Abbasid caliphate, facing challenges in the west and engaging with the Byzantine Empire, was alarmed by emerging local governments like the Tahirids, Saffarids, and Samanids. To maintain influence, the Abbasid caliphate considered granting conditional independence to these regions. The Ghaznavid rulers, originally prominent commanders in the Abbasid army, grew and trained within its military structure. Supported by the people and their soldiers, they pursued independence, breaking allegiance to Baghdad and establishing their government. Initially part of the Abbasid army, these rulers, including Ghaznavid emirs, moved eastward due to conflicting interests with the Baghdad caliphate. There, they formed semi-independent structures to maintain influence.In the eastern borders, where political systems like the Ghaznavids relied on military power, the army (Sepah) and militarism played a crucial role in historical research. The central question explores how the military system and militarism in local governments, such as the Ghaznavids, contributed to their formation, development, and expansion during the early Islamic centuries. Research reveals the Ghaznavid government's military system and militarism were modeled after predecessors like the Abbasids, Umayyads, and Sassanians. Local governments like the Tahirids and Saffarids significantly influenced this evolution. Over time, Ghaznavid rule underwent fundamental changes in the army and militarism, reaching maturity in response to evolving needs.

Achaemenid architecture is distinguished by its columned halls and porticoes, which can be found in the empire’s major capitals, such as Pasargadae, Susa, and Persepolis. Column bases are one of the most essential parts of a column, and square and bell-shaped column bases were frequently used during the Achaemenid period. During a 2018 survey conducted in Hannā, Semirom County, Esfahan Province, the authors discovered two square-column bases that showed a striking resemblance to other column bases found in the Achaemenid Empire. The column bases, along with several partly carved slabs, were found by a bulldozer during the digging process. If these column bases and carved slabs are indeed from an Achaemenid period construction, it serves as a strong indication of the importance of the Hannā site in Semirom. An additional indication of the significance of these findings is the lack of palaces or buildings with columns from the Achaemenid period in the region of Esfahan. Furthermore, it is essential to take into account the continued use of square-column bases in post-Achaemenid structures, as well as the fact that the masonry tools employed during this period remained unchanged throughout the following centuries. By analyzing the presence of carved stone slabs and columned bases of pillared buildings and halls from the Achaemenid period and beyond, we may determine that we are dealing with a prestigious structure that is associated with the elite of society. After the decline of the Achaemenid Empire, pillared structures and this type of square and stepped column base were used.

An archaeological survey in 2004 in Mianab of Shushtar in Khuzestan, as well as excavations in 2005, led to the discovery of a Sasanian government hall and valuable stucco carvings. This article examines this hall and compares it with sites such as Damghan Hesar Hill and Hajiabad Lord’s House, as well as Chaltarkhan and columned halls of Bandian Dergaz Hill C. The result of this research shows that given the Sasanian columned halls that have so far been identified not older than the time of Bahram V (420-438 AD), the Dastova government hall probably dates back to the middle to the end of the Sasanian period.