درخت حوزه‌های تخصصی

The lifeways of mobile human societies are a field investigated by anthropologists and archaeologists. Mobility is considered an effective way of foraging and resource production among human societies (for hunter-gatherers, pastoralists, and farmers, respectively). Various classifications regarding the mobility patterns of human societies have been proposed so far. As of today, the majority of archaeologists use Murdock’s multi-purpose classification which divided mobile human societies into four groups: (1) Nomadic societies, (2) semi-nomadic societies, (3) semi-sedentary societies, and (4) sedentary societies. But some societies have characteristics that do not allow them to be placed in one of these groups. For identification of these unclearly defined societies, the authors will refer to 5 criteria of demographic dimensions: Mobility, number of movements, movement distance, residential criteria, and lifeway. For instance, it was not until 2003 that archaeologists began to recognize the intermediate trajectory of nomadic pastoralism from early village-based herding to the formation of full-fledged pastoralism in the western part of Central Zagros. Extensive study of pastoralist communities, however, can be used for the identification of several intermediate stages of the 5 criteria. Current archaeological evidence in most of the early Neolithic sites in Central Zagros such as Qazanchi, Sheikhi Abad, Sarab, Asiab, and Guran, unlike the Levant region which was settled in the Epipaleolithic (Natufian) period, indicates that these sites are seasonal. So how can we explain the mobility of human societies in the proto-Neolithic period of Zagros? As a result, the authors try to use these criteria to identify the intermediate stages of sedentarism in Zagros, from mobile societies in the Epipaleolithic period to sedentary societies in the late Neolithic period. For this purpose, the authors have studied the mobility patterns and residential criteria of human societies in the cultural landscape of Hawraman. The research was conducted in two seasons, in the summer of   2016 and the summer of 2018, respectively. At first glance, the patterns of mobility and lifeways of human societies seemed homogeneous and identical in the cultural landscape of Hawraman. But with a deeper analysis, Four main mobility patterns were identified. The patterns include (1) single-stage agriculturalist residential mobility in Koh-e-Takht, (2) multistage pastoralist residential mobility in Kosalan and Shahu Mountain, (3) logistical mobility (transhumance) in Javeh River, and (4) logistical mobility (based on cultural exchanges) all over the Hawraman. The patterns show that the Zagros societies did not become sedentary in a single stage. Therefore, semi-sedentary societies with residential mobility and semi-sedentary societies with logistical mobility can be placed in the intermediate stages.  

The artifact studied in this paper is a bimetallic sword made of bronze handle and an iron blade, which was excavated from the Tol ancient cemetery, located in Talash city, Gilan province, in 2001 by Mohammad Reza Khaltabari. This research aims to study the technology and pathology of the mentioned object by conducting comparative and archeological studies using the library method, conducting technological studies using the laboratory methods of radiography, metallography, and microstructural observations using a scanning electron microscope (SEM-EDS). The phase analysis of corrosion products was done by X-ray diffraction (XRD), as well as knowing the manufacturing method and identifying the types of damage and corrosion. The result shows that this work belongs to the Iron Age. Also, the tests performed on the two parts of the handle and the blade showed that the material of the iron blade is iron-carbon alloy. The amount of carbon in different parts of the body of blade is not the same and the handle is made of bronze alloy with casting and hammering techniques. It also has a galvanic corrosion effect.

The purpose of this study is to the development of creative industries through the development of cultural quarters within historical contexts as a creative strategy that affects the city as a whole and provides the field of competition and the possibility of being present at international levels. The research method is descriptive-analytical and its type is applied-developmental. The geographical area under study is "Karim Khan" street in Tehran, which has a rich historical and cultural identity. Therefore, using the hierarchical analysis process and "Lisrel" software, the cultural quarters' indicators were ranked and each one's importance was extracted. The findings, according to the calculations of the importance coefficient and the compatibility coefficient of each of the indicators in the study area, show that the "walkability" criterion, "the drivers of the creative economy", and the meaning index of a cultural quarter, the criterion of "evocativeness and urban memory" with importance coefficients of 0.62, 0.78, and 0.65 in the quarter have been assigned the highest rank among other indicators. And as a result, it was shown that the economic importance of sidewalks and the presence of active horizontal grains on the edges, the permeability of the passages, the safe accommodation for pedestrians, the facilities for the transportation of cars and their related services, as well as the quality of urban furniture and green spaces in the quarter as underlying factors. The instrument of creative development and the formation of the cultural quarters are the most important.

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.

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.

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.

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.