درخت حوزه‌های تخصصی

This study examines the so-called “scribe pattern” markers identified in 62 late Proto-Elamite administrative documents housed in the Louvre Museum and the National Museum of Iran. Recent research indicates that Proto-Elamite administrative systems underwent significant developments in the methods used to authenticate and individualize documents. Archaeological evidence suggests that, in the early phases, animal and symbolic motifs predominated in seal designs; however, with the advancement of writing, these were gradually replaced by simpler linear signs. Notably, the emergence of new types of seals inspired by these linear signs characterizes the later stages of this period. These changes reflect a complex phase of interaction between ancient traditions and administrative innovations. It appears that Proto-Elamite society was actively experimenting and seeking optimal solutions for recording and verifying information. Despite recent advances in scholarship, major challenges remain in fully understanding this system, especially regarding the precise status of these markers within the administrative hierarchy. This research not only opens a new window onto the study of early administrative systems but can also inspire comparative studies of the evolution of writing in ancient civilizations. The discovery and analysis of additional examples in the future will undoubtedly clarify many of the current uncertainties.

The land of India has been the cradle of different religions and beliefs since the distant past, the religion of Islam opened its way to the land of India shortly after reaching Iraq and Iran. But due to the special conditions of India, it entered this land in different ways and the process of Islamization lasted for several centuries. The purpose of this article is to study and investigate the reasons for the diversity of species and forms of Islam's entry into India. In accordance with such a goal, the present article tries to answer the question why Islam entered India in various forms such as the Islam of conquerors, the Islam of merchants, Sufi Islam, etc. The findings of the research show that the vastness of the land, the ancient civilization of India, the diverse and numerous religious structure, and a spirit of tolerance towards other religions and ideas were among the factors that facilitated the entry of Islam into this land in various forms. And it established a special type of Islamization for this land, which is rare in other places where Islam entered. The research method in this article is based on the descriptive-analytical method and collecting information in that library method.

This study presents the analysis of nineteen glass samples from Jorjan (northeastern Iran), dating to the Early Islamic period, using Laser-Induced Breakdown Spectroscopy (LIBS) as a first approach. While LIBS allowed rapid screening of elemental patterns, its quantification is not yet fully mastered; therefore, complementary SEM–EDXS analyses were performed for comparative purposes and validation of the results. Both methods consistently show strong calcium (Ca) and potassium (K) with variable sodium (Na), indicating the dominance of plant-ash flux technology and aligning with the well-known transition from natron to plant ash in the 8th–9th centuries CE. Variability in Na (and minor Al) intensities points to multi-source raw materials and highlights Jorjan’s role in regional production and exchange along the Silk Road. We also provide an integrated spectral comparison, group the assemblage by Na and Ca peak strengths, and discuss the analytical and heritage-conservation advantages of LIBS—when supported by SEM–EDXS—for the study of archaeological glass.

Based on conducted studies, lighting in Iranian architecture is one of the fundamental and essential features, with skylights playing a crucial role as a primary architectural element. Architecture in different regions is adjusted according to climatic conditions to maximize comfort while also considering the use of local materials. Given this, the design and placement of lighting elements can vary based on geographic location. The aim of this research is to examine the skylights in Qajar-era houses in Kerman and to explore the relationship between climate and regional architecture, considering both lighting and temperature factors simultaneously. Thus, the research questions are as follows: What are the characteristics of the windows in the historical houses of Kerman? Was natural light considered a key element in Kerman’s houses? Were the variety of windows in these historical homes adjusted based on climatic conditions? To achieve this goal, we studied four Qajar-era houses in Kerman: Azimi House, Kazemi House, Dinyar House, and Vaziri House. The research method is applied in nature and employs a descriptive and correlational approach for data collection, utilizing both field studies and library resources. By measuring the skylights and analyzing their design and positioning, we concluded that in desert regions, skylights are designed with small dimensions and colored glass to not only prevent direct sunlight but also regulate the lighting of the space. Additionally, these skylights are placed one meter above the floor and with a depth of less than 10 meters, providing both aesthetic appeal and environmental comfort.

Safavid and Qajar rulers, following an enduring tradition, inscribed royal decrees on stone monuments concerning issues such as tax exemptions and reductions. These inscriptions served to preserve the king’s direct voice as an authoritative document, aiming to safeguard a just fiscal system, prevent corruption among officials, avert potential uprisings caused by rising taxation, and reinforce the image of a legitimate and benevolent monarchy opposed to innovation and injustice. This study examines the extent to which Safavid decrees retained their authority and effectiveness during the reign of Nāṣer al-Dīn Shāh Qajar, particularly in the context of the interaction between the state and society. The research is based on primary documents and sources, applying a historical-comparative method and content analysis. The findings reveal that Safavid decrees on exemptions and tax reductions, though inscribed as “perpetual,” did not remain effective in practice. With the dynastic shift, and despite the people’s efforts to preserve documents and demand their enforcement, these decrees rarely yielded favorable outcomes, except in cases where the Qajar state itself benefited from their implementation.

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.

This research provides a comprehensive exploration of ecosophy as a modern interdisciplinary concept in architecture, integrating ecological philosophy and psychology. The research problem focuses on examining how ecosophical principles can be effectively implemented in architectural design by emphasizing the interaction between humans and the environment. The central question is how ecosophy can transition from theoretical discourse to practical application in contemporary architecture. The study employs a descriptive-analytical method, utilizing both inductive and deductive reasoning. Key ecosophical attributes are identified through a literature review and the analysis of case studies that exemplify ecological, psychological, and socio-environmental harmony. The findings highlight the integration of cultural, psychological, and ecological elements in architectural design to enhance human-environment interactions. Furthermore, the research underscores the importance of incorporating natural elements such as daylight, greenery, and sustainable materials to promote physical and mental well-being. The study advocates for design strategies that align with ecological sustainability while respecting cultural and social contexts. By aligning ecosophical architecture with sustainability, environmental consciousness, and human well-being, this research moves beyond conventional functionalist approaches, positioning architecture as a medium for fostering meaningful and harmonious relationships between humans and nature. Ultimately, ecosophy offers innovative solutions in architecture that address contemporary environmental crises while enhancing spatial experience and ecological balance.

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.

Saqqakhaneh which is a non-profit building of the Islamic era, which were built in accordance with religious beliefs and values ​​in public streets to quench the thirst and remind the event of the Karbala desert. In most Iranian cities, Saqqakhanehs play a significant role and should be considered a "socio-religious phenomenon" rooted in the ancient Iranian culture of the sanctity of water and is intertwined with Shia beliefs about the Karbala incident. The first Saqqakhanehs in Iran were built during the Safavid era when Shia became the official religion. Oldest Saqqakhaneh belongs to this period. Historically, Saqqakhanehs were an important part of urban spaces, usually constructed in crowded areas like mosques or as standalone buildings in alleys and markets. Today, there are over 290 Saqqakhanehs in Tehran, though only a few remain. Sangalaj neighborhood is one of the neighborhoods of the Tehran Municipality, which has a part of the historical body of this city during the Safavid and Nasrid eras, and it was the most important neighborhood of old Tehran after Auladjan and Bazar neighborhoods. This study examines the sacred elements of water and fire in Saqqakhanehs, the factors that influenced their formation, architectural features, functions, and customs. By analyzing some of Sanglaj's old Saqqakhanehs, particularly the Karbalaee Abbasali Saqqakhaneh, one of the oldest from the Qajar period, we aim to uncover architectural features and historical mysteries. This study utilizes descriptive-analytical methods, library research, and field studies to explore existing documents and research .

The main issue of the present study is the examination of the story "The Patient Stone" based on Joseph Campbell’s (1904-1987) Hero’s Journey theory. The value and significance of this research lie in the cultural and mythological importance of folk tales as well as the theoretical worth of Campbell’s theory. This interdisciplinary study is conducted using a descriptive-analytical method. Its main question is: How do the stages of the story "The Patient Stone" correspond to Campbell’s Hero’s Journey? The hypothesis is that, given the mythical nature of this story, although not all stages of the Hero’s Journey may be applicable, it certainly includes many of them. The outcome of the research is that in the story "The Patient Stone," the hero undergoes a perilous journey without receiving help from an external individual. The twelve stages of Campbell’s Hero’s Journey, including "The Call to Adventure," "Crossing the Threshold," "Difficult Trials," "Crisis," "Resurrection," and "Return to the Ordinary World," are present in this story; however, it lacks the stages of the hero’s refusal of the return, the magical flight stage, and the arrival of external help to bring the hero back, and he simply returns to the community.

Jewelry has been prevalent in human societies since ancient times. By studying these artifacts and analyzing the decorative styles and techniques employed in their creation, researchers can gain insights into the identities of the people who produced them. Archaeological excavations in Jubon cemetery in Gilan province have uncovered numerous Gurkani graves dating from the first millennium BC to the Sassanid period. Some of these graves were found gold earrings, now kept in the National Museum of Iran. This research aims to classify earrings found in the Juban cemetery and compare them with those from the North Caucasus to identify their manufacturing techniques and production workshops. The study employs a descriptive-analytical method with a comparative approach. The findings indicate that the earrings from the Jubon cemetery can be classified into two typological categories: The first type is gold earrings without precious stones and the second is gold earrings adorned with garnet decorations. The identified manufacturing techniques include relief, casting, hammering, inlaying, and wiring, which were prevalent among Greek and Scythian artisans during the Parthian period. The methods used in making Jubon earrings show similarities to earrings from the North Caucasus, but significant differences in the decoration of gold indicate local production.

Relative chronology in archaeology is determined by various methods, which depend on the nature of the artifacts, that is, the type of data available to the archaeologist. In most cases, the basis of dating is relative and based on comparative studies. Objects are effective in dating always have a special place. One of these ancient data that is still used in contemporary times is the safety pin. This cultural data is considered a standard for relative chronology and, apart from its application to ancient peoples, provides archaeologists with more information. Safety these pins were invented in the early Iron Age (around 1400 BC) of the Mediterranean basin and became common in different regions around 800 BC, and their use by different cultures has continued in various forms to this day. The research was conducted using a descriptive-analytical method and library tools, and its aim is to study the history and types of uses of safety pins in the western half of Iran in the first half of the first millennium. The results obtained showed that safety pins after The invention in the Mediterranean region gradually spread to other regions. In the late 8th century BC and especially during the 7th century BC in Iran, safety pins in the form of various types and subspecies became common for fastening clothing, personal decoration, votive gifts and in some cases as amulets and magic. This data can be used as a chronological index in ancient sites, considering the time of their emergence.