Cemetery

In March 2004, a fluxgate gradiometer survey was conducted over Tepe Ghabristan, covering approximately 6ha of ground. It identified further areas of the Iron Age cemetery with possible grave pits (Areas B and C). In addition, an irrigation channel was discovered which could be contemporary to these Iron Age graves (Area D). The anomalies in Area E can be interpreted as buried structural remains, possibly linked to metalworking.

Examining the planning of cemeteries in the urbanism system of Iran does not show a good condition. In fact, cemeteries in the most Persian cities have become large-scale open spaces outside the city. This could cause irreparable damage to the cities because of the partial and/or improper use of the capacity of urban lands. Along with this, historical cemeteries within the cities have been abandoned. However, it seems that urban space with function of the cemetery has a specific sociocultural potential. Cemeteries can be very effective elements in the symbolic network of the city. As a result, it is also an essential element which must be associated with the structure and organisation of the city and the neighbourhoods, not as a waste and marginal element. In addition, exامینing this symbolic space achieve a symbolic dialogue which will result in exploring the beliefs, emotions, dreams, and imaginations of ancestors which means these urban areas need a specific attention. This paper, by using descriptive-analytical research method, attempts to explain sociocultural functions of cemeteries as an urban space, and to scrutinise its pathology through reviewing its position in the urban plans in Iran. In the following, via an emphasis on the sociocultural role of the cemetery, a series of strategies will be expressed for promoting its position within cities.

The cemetery has been used as an indigenous urban space, a place for social interactions, the memories of survivors, and the cultural identity of the legibility of urban areas in the past. For example, Takht-e-Foolad Cemetery is one of the most valuable cemeteries in the Shiite world. Takht-e Foulad Cemetery is one of the successful architectural examples of the attitude towards spiritual tourism. The tomb’s architecture shows the depth of the Iranian spirit of belief in the spiritual dimension of life. In most parts of Iran, this type of architecture, mostly in the form of shrines (Imamzadeh) or the tombs of people with honors, and sometimes family tombs, can be found. Tomb architecture in Iran has been different according to time and place. One factor that has had a significant impact on the type of architecture is each period's cultural, social, and spiritual conditions. Despite their socio-historical importance, family tombs are among the buildings that have been less studied and considered in tomb architecture. Family tombs have different functions according to different definitions. Although they have gradually lost their function and importance over time, recognizing them seems necessary.  The difference in the performance of these buildings (family tombs) in each period creates the motivation to study and analyze them from a historical and cultural perspective. With a qualitative research approach, analytical-comparative research method, and field research with studies, the present study is a library to address the role of family tombs in the development of spiritual tourism that is part of tomb architecture. It should be acknowledged that the spatial and temporal realm of this research includes the family tombs of Takht-e-Foolad Cemetery in Isfahan.

The tradition of burial, so-called interment, is one of the most prominent manifestations of man›s long-standing view of death. Although this tradition has a very long history, it has witnessed many changes and ups and downs along its path till now. The study of these developments can reveal various political, social, environmental, cultural, and religious aspects of different ethnic groups. The purpose of this study is to investigate other elements of cemetery emergence in the prehistoric period of Iran and identify the factors affecting the occurrence of this phenomenon as a public space for the burial of bodies outside the sites. This research data has been collected through library studies and according to archaeological, anthropological, and sociological evidence. Data analysis shows that, firstly, in prehistoric times, at a glance, no specific factor could be considered for the emergence of cemeteries. Because the time and nature of the formation of cemeteries in regions of Iran are different and have gone through a completely different process, instead of asking a general question, the following question should be considered: what are the factors affecting the formation of cemeteries? Factors influencing the formation of cemeteries should be regarded in their context and geographical location because most of them do not offer a single perspective, and each one is created with specific meanings and goals. The findings also indicate various geographical, environmental, economic, political, and social reasons for the emergence and evolution of cemeteries.

During the life of humans on earth, there has been no subject more interesting and complicated than death. The knowledge and understanding of what will happen to a person after death form the basis of most religions in the world, which have since been referred to as religious matters or religious experiences. The issue of death is so important in many societies that it has caused the birth of schools of thought and, as a result, the growth of various religions and cults. Burial customs include the structure of the graves, the direction, and condition of human or animal skeletons, and the placement of objects in the graves. The Iron Age in Iran and Guilan is divided into three sections: Iron Age I, II, and III. This Period includes from 1500 B.C. to 550 B.C., of course, some archaeologists believe the existence of Iron Age IV, which continues until the middle of the Parthian period (the End of 1st Millennium B.C.). All major discoveries from selected Iron Age sites in the area of Guilan have been explained and classified. In this research, a new attempt has been made to review the religious experience and ritual practices regarding the repeatability of ancient cemeteries of Talesh during the Iron Ages. The main aim of this article is to identify the Iron Age Burial culture in Guilan. This investigation shows that the society’s People of Iron age in the area of Talesh have social Rank and Status but the factor of Gender is not important in classifying their classes. 

The Liār-Sang-Bon cemetery is located in Amlash City in Gilan province. During the field research, more than 100  pit graves, catacombs, and jar burials were identified at the cemetery. Some of these graves contained various types of ornaments. The questions which are raised in the current research are as follows: Considering the comparison of the ornaments of the Liār-Sang-Bon cemetery with similar sites, what time frame can be suggested for these data? Based on the discovered decorations, what exchanges did this area have with the surrounding areas? What is the relationship between the use of jewellery and the gender of the deceased in the tombs of Liār-Sang-Bon? It is suggested that the typology and classification of cultural finds obtained from this site and their comparison with other Iranian cultural sites, especially from the first century BC to the fourth century AD, can help us in dating the graves.