درخت حوزه‌های تخصصی

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.

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.

Fakhr al-Dīn Muḥammad ibn Manṣūr Mubarākshāh al-Qurashī was born around 1150 CE, probably in Ghazna, and eventually joined the court of Quṭb al-Dīn Aybak, the first Turkish Mamlūk or “Slave King” of northern India. He died around 1224 CE. His Ādāb al Ḥarb wa’l Shujācah (“Rules of War and Bravery”) was a treatise on statecraft in the Persian tradition of “Mirrors for Princes”. A substantial, if idealised discussion of warfare, it includes sections on tactics, troop organisation, various weapons, sieges and many military-historical anecdotes. Nevertheless, these chapters also include more recent, more localised Indian and Turkish elements, plus otherwise lost aspects of military practice or theory. For example, the essentially traditional Islamic or ʿAbbāsid sections include Chapter 12 which describes “How to arrange an army firmly and to maintain that (arrangement)”. The first part of Chapter 13 describes “How to bring the army to a halt and the (best) place to do this”. Some specifically military chapters of theĀdāb al Ḥarb wa’l Shujācah are clearly based upon ʿAbbāsid military theory as developed during the 8th to 10th centuries CE; notably sections such as “How to arrange an army firmly and to maintain that (arrangement)”, and “How to bring the army to a halt and the place to do this”. Other sections reflect more recent Indo-Islamic, Indian and Turkish military ideas, as well as otherwise lost aspects of earlier military practice, plus plans of military arrays, idealised encampments and exercises in the tradition of Islamic furusīyah military training manuals. Chapter 11, which is interpreted here, concerned the characteristic features, advantage and usage of a wide array of weapons. Chapter 19, which is also interpreted here, focussed on various aspects and variations in the array and deployment of an army for battle.

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 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.

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.

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.