Abstract
Mahabad or formerly Savojbolagh Mukri is one of the most important cities in northwestern Iran in the southern basin of Lake Urmia It was founded by Budaq Sultan, one of the Mukri rulers, during the reign of Shah Suleiman the Safavid and for four centuries was the center of Mukrian province. In the past decades, several copper coins have been found in the city of Mahabad by the local people, which according to the inscription have been minted in this city. In the present article, an attempt is made to investigate the reasons and grounds for minting coins in this city and to show their belonging to the Savojbolagh Mint. It is assumed that the location of Savojbolagh in the communication route between Baghdad and Tabriz has led to the development of the market and its commercial centers and has necessitated the establishment of a multiplication center there. Also, the discovery and identification of copper coins in the city of Mahabad and the surrounding areas indicate that they were minted at the Dar al-Zarb in Savojbolagh. Leading research has been completed by library and field methods and by descriptive and analytical methods. The result of this research confirms that in comparing the multiplied shapes on these coins and other samples, they can be attributed to the reign of the Mukri rulers until the middle of the Qajar period and the reign of Sheikh Ali Khan, Budaq Khan, and Abdullah Khan. The existence of a mint in this city also indicates its political, military, and economic importance in the past centuries. 
Keywords: Fells, Dar Al-Zarb Savojbolagh Mukri, Mukriyan. Mahabad.

Introduction
In the city of Mahabad in the past decades, copper coins with various animal motifs with the phrase “multiplication in Savojbolagh” along with “history of coinage” have been obtained (Ramidinia, 2005: 56-59; 1394: 54). These coins were first minted by the ruler in Savojbolagh and their minting continued until the time of another ruler for various unclear reasons, including the limited date of minting, the absence of the name on the coins, their distribution in the hands of the people, and private museums, inside and even outside Iran. One of the most obvious examples of Qajar rule is the granting of more powers to the rulers and provinces of different parts of the country to mint copper coins. During this period, in most provinces of Iran, copper coins were minted by local authorities and used only for a specific area. The design of this type of coin was a combination of text with many types of sculptural and ornamental designs whose text indicated the place of their minting while the design of gold and silver coins were inscriptions, and their coinage was under the authority of the central government (Soucek, 2001: 51-87). One of these provinces is Mokrian province in northwestern Iran and the southern basin of Lake Urmia with the center of Daryas, which was initially and later Savojbolagh and the Ottomans played an important role in it (Salimi, 1396: 331). In the city of Savojbolagh, a number of copper coins were found by the locals, which, according to the inscription, were minted in the same city. The necessity of conducting this research is because so far no coherent and comprehensive study has been done concerning the multiplicative flows of Savojbolagh Mukri, and their study can provide a broader understanding of the political and economic position of Savojbolagh Mukri in recent centuries of the Islamic era.

Text
Copper coinage has been going on since the Safavids until Nasser al-Din Shah. In the Safavid era, 40 copper coins were equivalent to one silver abbey. These coins were minted locally by the governors of the states, and outside the central government authority, they were less valuable, and to prevent abuse by the rulers, the minted copper coins did not bear the name of the rulers. These coins were collected every year by the order of the ruler or the tax agents of the government and re-minted in the new year so that the old coins were no longer worth their place (Olearius, 2006: 245; Severi et al., 2011: 171-172; Philosophy, 1353: 259-260). In the present study, 17 samples of Savojblag coinage were studied, documented, 5 of which were directly observed by the authors, and 10 others, some of which were kept in Mahabad and other places. They were published previously in the book of Mahabad Civilization (Pedram, 1994) and Mahabad Journal (Ramydnia, 2005; Ramydnia, 2015) with their images and their features. Also, through a Qajar-era Jewish cemetery, the writers discovered and identified a copper object, most likely a phallus. Generally, these coins are copper and circularly irregular and do not conform to the size of the governorate. Savojbolagh scales are also likely to have been repeatedly struck multiple times because of the effects of tearing and role-playing on one another. Mahabad coins are created on both sides of the role. On the main side of the coin is the phrase “Beat it Savojbalagh” and a few “Beat it Date” with Nastaliq writing style, and behind them are drawn various motifs including the role of the sun, the plant, the fish, the cattle, the lion and the sun, the lion, the peacock, the bluebirds, and the eagle.

Conclusion
Because of the scattered scales, the multiplication date, as well as their corrosion on the coins, cannot be accurately deduced. But as it has been noted, it is likely that in the late Safavid and early Afshariyah periods up to the middle Qajar rulers of Mukrian province, including Sheikh Ali khan, Budaq Khan, and Abdullah Khan, attempted to beat Foles in Savojbalagh. Among the coins studied, the minting dates of 1156, 1224, 1240, and 1242 Ah. can be seen. In the year 1138 to 1160. Ah. Alinaghi Khan Mukri (Sheikh Ali khan) ruled in Savojbalagh Mukri during the reign of Sultan Ahmad Safavi (1138-1141 AH) and Nader Shah Afshar (1160-1160 AH). Coinage dates 1224, 1240, and 1242. Ah. of these coins show the coinage of them during the Qajar era and the reign of Fathali Shah (1212-1250 AH) over Iran and the reign of Budag Khan over Savojbolagh. Plus written sources on 1233. Ah. at the same time, this refers to the existence of local money in the Mukrian region in the Fathali Shah era and the great power of the Budaq Khan. The city reached its peak in the middle of the Qajar period, with a dynamic market with numerous inns across the city, located on the Silk Road (Khorasan Road) as a bridge between Baghdad-Tabriz and the presence of various strata, including Jews, Jacobites, Armenians, Assyrians, and Chaldeans provided economic prosperity for the city’s inhabitants and eventually became the most prominent commercial center of northwestern Iran with its inland, Caucasian, Anatolian, northern Iraqi, Syrian and even European countries.

Abstract
Fakhr and Madin are the networks inside the fence and religious places that are repeated in the form of grids. Such walls are made with pieces of baked clay in geometric and non-geometric shapes, and because holes have appeared between them, they have tried to make their form beautiful as well. In the Islamic era of Iran, mausoleums and tombs after mosques are among the most important works of architecture and urban planning. The construction of this building began in the fourth century AH and continues with ups and downs until the Safavid era. According to the surviving works, the Ilkhanate period in Iran can be considered as the peak period of the popularity and prosperity of the construction of “Fakhr and Medin” in tomb buildings. In this article, a number of tomb buildings from the Ilkhanid, Timurid and Safavid eras are comparatively studied. The paper follows the main question of what evolution Fakhr and Madin have undergone in the Islamic period with emphasis on the three mentioned periods, and how its application can be explained and traced in comparison? This research is a combination of two types of qualitative and quantitative research methods and descriptive-analytical method based on logical reasoning. Data collection was done through library study and valid historical documents and review of images and documentation centers. In this regard, first, the historical background and theoretical foundations of the topic have been examined. Then, all the types of Fakhr and Madin in the tombs of the three Ilkhanid, Timurid and Safavid periods (a total of 25 case studies) have been analyzed according to the geometric patterns, location and materials used in their construction. The result of a comparative study shows that “Fakhr and Madin” has been compiled in the form of seven physical-semantic indicators. These characteristics include: spirituality, transparency, environmental comfort, security, visual interaction, privacy and beauty, and it was found that in the Ilkhanate period, the characteristics of “spirituality” and “visual interaction”, in the Timurid period, the characteristics of “environmental comfort” and “Visual interaction” and in the Safavid period, the characteristics of “spirituality” and “environmental comfort” have been emphasized.. 
Keywords: Fakhr and Madin, Tomb, Ilkhani, Teymouri, Safavid.
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Introduction
Iranians have always revered their dead throughout history, but this reverence has never been for the deity of beings, either before Islam or after Islam. This attention and respect can be considered as a mixture of theology and fear of death and love and affection for parents and ancestors, which has never reached the stage of worshiping the dead.
In the Islamic era of Iran, the tomb, with the exception of the mosque, has received more public attention than any other type of architecture, so that in few cities there is no share of such buildings. On the other hand, assuming the obvious connection of many architectural and urban works of early Islamic Iran with pre-Islamic heritage, it is worth emphasizing that in pre-Islamic times, with the exception of the magnificent tomb of Cyrus, there are no important signs of tombs that were built independently. 
Tomb buildings from the fourth century AH, after both religious and non-religious in Islamic architecture and urban planning in Iran, have opened their place, with the difference that the buildings are part of the religious group and mostly Shiite tombs and holy shrines have been given special attention in terms of sanctity and have been renovated over the years. But the non-religious tombs, which include the tombs of the rulers, princes and elders of the country, have not been given much importance and most of them have suffered various injuries or changes over time or have changed their nature and have become religious tombs and buildings. In this article, in line with the above, it has been tried to study and explore the architectural-urban works of the Islamic period (tombs and mausoleum) with emphasis on the three periods of Ilkhanids, Timurids and Safavids, and in particular “Fakhr and Madin” in these tombs should be analyzed.

Comparative Study: The position of “Fakhr and Madin” in the Ilkhanid, Timurid and Safavid Periods
This type of bricklaying (Fakhr and Madin) with its lattice module which is composed of regular and sometimes irregular geometric shapes, in the case of gardens, in order to illuminate and clarify the building, play with light and shadow, pay attention to the issue of privacy and prevent the view of the object directly and from the inside, be safe and secure, was actually used. This porosity in the garden fence in addition to creating vision and perspective into the garden and visual interaction with the internal environment, with shadows and stylized space, with the weakening of the light intensity for pedestrians providing a favorable path, causing its lattice body. 
In this section, the tombs of the Islamic period are studied with emphasis on the status of Fakhr and Madin. As mentioned earlier, Fakhr and Madin has been one of the elements of Iranian indigenous architecture, which has a special place in various types of Iranian architecture. Architects have used this technique to create shadows and lights for visual beauty as well as to attract attention to the building. The selection of 25 case studies of the tomb in the three periods of the Ilkhanids, Timurids and Safavids is the basis of a comparative study of this part of the study. The use of Fakhr and Madin dates back to the pre-Ilkhanate period, but due to the small use of this element, their study has been abandoned. At the same time, for example, the Nain Grand Mosque in the Albuyeh period and the Ardestan Grand Mosque in the Seljuk period have benefited from its pride and use. In the first case, Fakhr and Madin have been used as skylights and connectors for air conditioning, as well as in Patio. In the second case, Fakhr and Madin on the ground floor and the first floor, with the aim of visual interaction and shading, air conditioning and light transmission, have been considered.
In order to summarize the discussion and the possibility of comparing the results, Fakhr and Madin indicators (7 indicators) in 25 samples were presented comparatively in the form of a table and separately for the three periods studied.

Conclusion
The result of this comparative study shows that in the Ilkhanate period, Fakhr and Madin were used in different parts, including under the dome of the outer fence of the altar porch and the porch of the tombs. This course includes the most variety in the places used. Of course, the greatest benefit of Fakhr and Madin was identified under the dome and then in the walls around the compound. Therefore, it can be concluded that the most important subject of the Ilkhanate was “spirituality” and then “visual interaction”. This is while in the Timurid period, the most use of Fakhr and Madin was in the outer body and then in the porch, dome and lanai. So in this period, the most important topics are “environmental comfort” and “visual interaction”. In the Safavid period, Fakhr and Madin was used in the dome and the outer wall. In this period, “spirituality” and “environmental comfort” have been the most important characteristics used by Fakhr and Madin. On the other hand, according to the studies done, in the case of different types of tombs, the most use of Fakhr and Madin has been in individual tombs, although a mass tomb was also found during the Ilkhanid and Timurid periods (who used Fakhr and Madin). Also, the most varied form of Fakhr and Madin is under the domes and around the courtyards and fences, almost a fixed form of Fakhr and Madin has been used. As expected from the definitions of Fakhr and Madin, the most used materials were bricks. But other materials such as pottery and wood have also been used in its construction. Finally, the most important indicator used of pride and civility was “transparency” and then “environmental comfort” and in the next category “spirituality”, although it seems that in the collection of tombs, the indicator of “security” was considered and Special emphasis has been placed on it.

Abstract
In natural hazards such as earthquakes, one of the most important parts that get damaged is cultural heritage. Cultural heritage (tangible and intangible) plays a fundamental role in adaptability, resilience and reconstruction of a disaster-struck society. The main objective of this study how to manage of cultural heritage during the crisis in November 2017 Kermanshah earthquake. This research seeks to answer the questions that; Do crisis managers manage cultural heritage in the Sarpol-Zahab earthquake area and does cultural crisis management in the Sarpol-Zahab earthquake have the equipment to provide a model to increase the resilience and adaptability of cultural heritage in times of crisis? The findings of this field study, which are based on assessing the concepts of resilience and vulnerability in the crisis management cycle, indicate that crisis management in the field of cultural heritage during and after the crisis has not been performed satisfactorily despite vulnerability assessments. According to the patterns and models of enhancing resilience, Our society is not sustainable. As a result the management of cultural heritage has not clearly considered the issues of adaptability and resilience, focusing only on minimal restoration and reconstruction of historical monuments in a temporary period. In the crisis management cycle, Pre-crisis measures that will reduce vulnerability in future hazards have not been considered in relation to earthquakes in these areas. During the recovery and social rehabilitation phase, considering the cultural characteristics of the people, the intangible heritage has significantly contributed to enhancing social and cultural resilience among the affected population. Nevertheless, the crisis management of society and cultural heritage has never been able to serve as a repository for knowledge to reduce vulnerability and enhance resilience in society, aiming to establish a balanced relationship between resilience and vulnerability within the crisis management cycle.
Keywords: Vulnerability, Resilience, Earthquake, Crisis Management, Cultural Heritag.

Introduction
Our country, which is more than eleven thousand years old, is one of the accident-prone countries of the world, and due to the fact that most of its regions are among the regions with high seismicity, the occurrence of earthquakes in it is inevitable. In an earthquake, one of the most important parts that get damaged is cultural heritage. Cultural heritage forms the backbone of human and social life of the society, and its reconstruction in the post-disaster period should be considered in the early stages. Tangible cultural heritage (museums, ancient sites, memorial tablets, etc.) and intangible (culture, stories, myths, rituals and ceremonies, celebrations and performing arts such as music, theatre and film) which play a fundamental role in shaping human memory. This memory helps people to be more resilient during crises.
Following other field researches that the writer has conducted in the field of anthropology of disaster from 2017-2024 in Sarpol-Zahab, the research on the management of cultural heritage in the earthquake was one of his research priorities. 
The November 2017 earthquake in Kermanshah (Sarpol-e-Zahab) killed 626 people and damaged many cities and villages.
 According to the announcement of the Department of Cultural Heritage, Handicrafts and Tourism of Kermanshah Province,in this earthquake,Khosrow’s Palace,Fire tample(Charqapi), Qasr-e-shirin Karavansarai, Zij Manizheh, Abodojaneh historical Cemetery, Yazdegerd Castle (Dalahu County), Gilangharb Castle, Islamabad-e-gharb palang fire temple, Hosseinieh Sarpol-e-Zahab, the shrine of Ahmad ibn Ishaq Ash’ari Qomi in Sarpol-e-Zahab, Abdullah ibn Omar Rijab Mosque were damaged.
 In this research, the researcher, who was trying to find out the degree of damage, the adaptability and resilience of cultural heritage management, in the first stage of his research, visited the earthquake-affected cities and their ancient monuments. In the second stage, in order to complete the information, the researcher conducted structured and unstructured interviews with crisis managers and cultural heritage managers. Finally, based on disaster anthropology studies and this research, the researcher was able to provide a model for how to manage cultural heritage during the disaster cycle and crisis.

Discussion
The findings of this research show that the most important cultural heritage measures after the earthquake have been carried out in the fields of aid, cultural heritage, infrastructure, handicrafts, tourism and investment. Examining the performance of  the cultural heritage during the crisis shows that since our crisis management system does not have a resilient system, the cultural heritage sector also does not have the capabilities to manage the crisis and the action it has taken cannot return the society to a normal  situation in a short period of time. In the earthquake, our society showed that it is not a resilient society, and in passing through the crisis and dealing with it, it faced the greatest disruption in all its parts, such as cultural heritage. The management of cultural heritage in the infrastructure sector will not be able to plan and operate in order to deal with future hazards.
In this area, restorations and renovations have been done, but due to the risk of this society, the necessary funds for the future to increase adaptability and resilience have not been considered. In the field of tourism, investment and infrastructure even reconstruction and restoration of damaged areas have not been done after estimating the amount of damage. As a result, in this part of the crisis management cycle, cultural heritage is unsuccessful, and its performance has been limited to visits and meetings to adjust requests and express problems.
Intangible cultural heritage during the earthquake had an impact on the adaptability and resilience of the society. This heritage helped the people in different ways during the mourning such as the native sounds and tunes of mourning (ĉamar, Môye, Hûre and Môr). In the post-disaster stage and during social recovery, the use of the culture of aid, local foods, rituals and ceremonies, music and local games is undeniable.
In disaster we lose everything, the only thing left for us is the past. This past brings our culture for us. Culture tells us what we did in times of crisis and what we can do to heal our pain. This culture is divided and multiplied in different times and places. It supports and sustains our culture in times of disaster. The intangible cultural heritage can play an irreplaceable role in the days of the people who have suffered disaster after disaster to recover.

Conclusion
The cultural heritage of our country is vulnerable and our crisis management does not have the ability to reduce vulnerability. But our intangible heritage has the ability to increase social resilience in our disaster-stricken society. Our cultural heritage management does not have the knowledge of risk analysis, assessment of financial and human resources for coping and reconstruction, location, emergency evacuation of visitors in the prevention phase (before the crisis). Since the cultural heritage managers do not have the necessary knowledge to deal with the crisis, our cultural heritage does not have the ability to manage and perform optimally in the stage of preparation and coping during the crisis and reconstruction. In the crisis management cycle, cultural heritage is also facing important problems in the post-crisis reconstruction phase. At this stage, protective measures and compliance with the standards (body and physical) of constructions around cultural works should also be considered, which due to the lack of sufficient knowledge about cultural heritage by various institutions, the protection of cultural works has not been respected and retrofits It does not take place in this section. In this area, intangible heritage such as museum, narratives, poetry, legend were not formed to   commemorate and form the cultural memory of Sarpol-e-Zahab earthquake. As a result, it can be said that the intangible heritage has also played a role in the social rehabilitation of the people, but it has not been able to perform well as a category that takes steps towards the preservation of cultural heritage. 
Since according to the patterns and models of increasing the resilience of society, our society is not a resilient society. As a result, the main question of this research can be answered as follows: The management of cultural heritage in the Sarpol-e-Zahab earthquake did not consider the issue of adaptability and resilience and limited itself to the minimal restoration and reconstruction of historical monuments in a temporary period.
This research was able to provide a model for managing cultural heritage in times of crisis. This model emphasizes the flexible relationship between vulnerability and resilience. Increasing resilience in a society will reduce vulnerability in all parts of society. According to this model, a society that is resilient is consciously and purposefully take risks and crises and applying knowledge to reduce their consequences. This society has defined goals for its long-term recovery in all its sectors and always treats risk as an opportunity.