Journal of Archaeology and Archaeometry

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.

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 .

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.

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.