Abstract
Despite the importance, position and high role of the city of Hamadan in the political, economic, social and cultural developments of Iran during the Qajar era, targeted studies that determine the spatial organization and social structure of this city during that period have not been carried out, and there are many questions regarding the nature of the changes in the context. Its history remains unanswered. The current research seeks to answer questions about the transformation and development of the spatial structure of Hamedan city during the Qajar era by relying on written sources, architectural works and archaeological evidence. In order to achieve this goal, while using all the written sources related to this city in the mentioned period, the changes of the urban context and the structural characteristics of its spaces were determined and the factors affecting the growth and development of the city were determined during this period. The result of the research made it clear that due to its ancient background, special geographical location, benefiting from suitable environmental capabilities such as abundant water resources, and also due to its location on the path of important trade-pilgrimage routes in the Qajar period, Hamedan was one of the cities with social and economic importance and status. It has gained merit and accommodates a relatively large population and has attracted the attention of various social groups, especially merchants. Thus, suitable conditions have been created for the construction and discovery of numerous architectural works and monuments with different functions (defense facilities, residential neighborhoods, squares and plazas, markets and caravanserais, mosques, schools, baths, churches, etc.) and the urban space, especially in aspects The south and southeast have developed and expanded significantly.
Keywords: Iranian Cities, Qajar Era Cities, Historical Context of Hamadan, Spatial Structure, Written Sources.

Introduction
Cities are one of the main centers of the emergence of civilization and valuable cultural treasures, without knowing them, it is not possible to study the history of various developments in human life. For this purpose, the study of the cities left from the past plays a significant role in understanding the political, administrative, social, economic and cultural structure of the societies that created them (Krimian, 2014: 121-111) and can provide clear horizons in recognizing the physical, social and cultural structures And reopen the past civilizations to researchers (Krimian and Seyedin, 2009: 69). The study of the ancient living spaces of Iran and the historical contexts of the cities is a necessity that has allocated a part of the scientific activities of archaeologists. Although the historical fabric of Hamedan has suffered a lot of damage due to various reasons, including indiscriminate and irregular constructions, but a number of its historical and valuable buildings have survived the ravages of various times and manipulations. Recovered and recognized to a great extent. Hamadan is one of the few historical and ancient cities in the country that has survived historical developments with strength and has preserved its historical context to some extent. Undoubtedly, Hamedan’s location on the path of communication routes in different eras, as well as its special geographical location and the benefit of environmental capabilities are the main reasons for the continuity of this city throughout history. Fortunately, valuable elements of the architecture of the Qajar era have survived in this city, and by studying them, it is possible to analyze and restore the spatial structure of Hamadan city to a great extent.
The purpose of the Research: The main purpose of the research, the results of which are presented in this article, is to find out how the physical structure and spatial organization of Hamadan was created, developed and transformed by relying on architectural works, archaeological evidence, written sources and visual documents left from the Qajar period.
Research Questions: In this study, we have attempted to answer questions about space structure, different types of architectural works, scope and physical realm, as well as the extent to which different social groups have been influenced by the space organization and architectural works of Hamadan in the Qajar era.
Research Method: The study presented in this article is historical -analytical in nature and content, and has been conducted in both field and library methods.
The original text of the previous article consists of several different sections. In the discussion of the research background, the most important studies on the historical context of Hamadan have been emphasized with the emphasis on the Qajar era. In the context of the structural characteristics of the Iranian cities in the Qajar era, the main characteristics and components of the identity of Iranian cities in the Qajar period as well as how the structural characteristics of Iranian cities from the Safavid era to Qajar has been discussed. The next section of the article is analyzed and explained by the Qajar Space Organization in the Qajar era based on written sources. Travelogues and historical texts from the Qajar era have formed the most important study sources in this section. In the other section, the urban spaces of Hamadan during the Qajar period are discussed. In this section, relying on written sources and existing architectural evidence, some of the most important physical and historical spaces recovered by the Qajar era of Hamadan, including defense facilities, residential neighborhoods, inter -and -outskirts, squares and squares, commercial spaces and markets And the disposal of sewage, mosques, baths, churches, and so on. It was also known that marketers and traders were more involved in the phenomenon of the city’s architectural works in the Qajar era than other social groups.

Conclusion
In the present article, it was attempted to find out what the space structure of Hamadan had in the Qajar period by relying on the written sources and existing architectural works. With what was done, it turned out that the city was forming from three internal (city center), middle (urban areas and neighborhoods) and exterior (fence and suburbs). Hamadan Space Agency is also influenced by the pattern of Islamic cities of Iran, has a citadel (government, bureaucratic and administrative headquarters), Jame Mosque (Religious Center) and Market (Economic Heart) and other urban elements (schools, blessed shrines, intra city caravans, baths And ...) Somehow they were related to these three. Relying on written documents, it can be said that areas outside the city’s defense walls were exploited for agriculture and horticulture. During the Qajar period of Hamedan, with the center of the mosque and the bazaar in the south and southeast direction, it expanded and some new neighborhoods, along with urban elements such as mosques, baths, etc., are being constructed in this area. Most of the reasons for the expansion of the city’s texture in this area can be considered as the proper slope of the land and the lack of natural effects that could have been a barrier to construction. Due to the flow of the four rivers inside and outside the city during the Qajar period and their annual floods that occur as a result of heavy and long -term rainfall, as well as the slope of the city in the south -north, as a result of the flooding of the northern parts, as well as the natural complication. The so -called Mosalla hill in the eastern part, which prevented the development of the city’s physical structure, was the best way to develop it, southern and southeast side, along the rivers in the inner -city rivers of al -Wawsger and Davin. According to written and illustrated documents as well as existing architectural works and archaeological evidence, it can be said that the city of Hamedan in the Qajar period from the north to the Goulan Heights, Nazarbaig and Shalabafan, from the east to the neighborhoods of Imamzadeh Yahya and Zandis, from the West to the Bonehbazar and Sabadbafan neighborhoods were confined to the Kolapa, Doroudabad and Doguran neighborhoods from the south. Also, the result of studies on the role and influence of different social groups and classes in the formation of Qajar architectural works of Hamadan indicated that the traders and marketers of the marketers top the list of builders and sponsors of various buildings (religious, commercial, residential and public).

Abstract
Qal’eh Dokhtar, as one of the important historical sites on the eastern outskirts of Kerman, has been described in historical texts with different names such as Qal’eh Kooh and Qal’eh Kohan, as a place of political and social events. One of the important features of this castle is its special location in Kerman plain, as well as the extent of its architectural structures and type of materials. The purpose of this study is to analyze the nature, function, and chronology of Qal’eh Dokhtar. This study was done based on the results of an archaeological survey, sounding, and archaeological excavation in 2019 in this site. This study can explain the role and position of Qal’eh Dokhtar in the social and political developments of Kerman during the Islamic era. Data collection was done by documentary and field methods and the research method is descriptive-analytical. The questions are: When were the foundations and renovations of Qal’eh Dokhtar made and what were the functions of this complex? For this purpose, the data of previous archaeological research and recent field activities of the authors were studied and reviewed, and while studying the historical geography of the region, a correct idea of the nature, formation, and function of this building in relation to cultural developments, Political and social of this area in the different period were presented. The study of cultural materials along with the study of historical sources shows that this site is probably almost continuously inhabited from the pre-Islamic period and certainly from the first centuries of Islam to the tenth century AH. The results show that this structure has played a decisive role in the political and social developments in the region. It seems that Qal’eh Dokhtar was probably constructed and reconstructed from the pre-Islamic period and certainly from the first centuries of Islam to the Safavid era for establishing a military and defense base, as a place to hold political prisoners, a treasury, a safe haven for sit-ins and the rulers and their families.
Keywords: Qal’eh Dokhtar in Kerman, Qal’eh Kooh, Qal’eh Kohan, Historical Castles, Islamic Architecture.

Introduction
Based on historical evidence, Kerman city was founded due to an economic-military necessity. The necessity that required the important branch of the Khorasan arterial road, that is, the spice route of India and the coasts of the Oman Sea, passes through the deserts of Kerman and Baluchistan and connects to the Khorasan arterial road. The Kerman region was located in the center of the intersection of the mentioned roads (Zarei and Heydari, 2013: 202). Because of this special situation, Kerman was also subject to internal and external attacks since historical times (Bastani Parizi, 2016: 40). Therefore, large castles were built for military and defensive purposes to prevent damage and protect lives and property from enemy attacks. Qal’eh Dokhtar is one of the important castles that was founded in response to such needs. In its ups and downs history, this castle has been one of the most famous and eventful castles, especially during the Islamic era, compared to other historical castles in the southeast. Based on the historical sources, political events in the history of Kerman in different periods are connected with this castle (see: Afzal al-Din Kermani, 2016: 124; Vaziri, 2016: 102; Monshi Kermani, 2018: 62; Sykes, 2016: 80).
Despite this, none of the above studies gives a detailed understanding of the nature, function, and chronology of this monument in connection with the social and political developments of Kerman. Historical sources also show a number of contradictions about the date of construction and function of Qal’eh Dokhtar. Most of these contradictions have been caused by the lack of detailed and comprehensive investigation or the ignorance of historians. Considering that the previous researches related to Qal’eh Dokhtar were only descriptive, the importance of the research is that it studied the nature and use of this castle with an analytical approach.
Materials and Method: In this research, by studying historical texts and architectural structures and cultural data (including the remains of pottery from the archaeological excavation and survey in Qal’eh Dokhtar), an attempt was made to create a clear understanding of the history of construction, the process, and stages of renovations, its functions based on the developments. Data collection in this research has been done by field and documentary methods. Based on this, the study and analysis of the findings of the authors’ excavation and survey in Qal’eh Dokhtar has been done to explain the construction chronology, the process and stages of renovations, and the functions of the castle. Also, the historical texts related to this work have been analyzed in the “content analysis” method, and by matching the data from these documents with the archaeological findings, new analyzes have been tried to be presented about this work.

Data
Qal’eh Dokhtar is built on a high rock overlooking the landscape of Kerman plain. This high rock is stretched lengthwise from east to west and its length is more than 720 meters. The architecture of Qal’eh Dokhtar follows the topography of this rock. Some of the architectural spaces of Qal’eh Dokhtar were formed on large stone slabs, and in some others, space was provided for construction by carving the mountain rocks, and buildings were formed with mud-brick, crushed stone, Sarooj, plaster, and lime. In the eastern part of the complex, architectural evidence of two and three stories has been left. In the northernmost part of the middle section, the architectural structures of this section were probably the ruling buildings. In the northwest of the middle part of Qal’eh Dokhtar, there is a wide and half-ruined gate, a small pedestrian gate, and a high and solid tower. In the south of the middle part of Qal’eh Dokhtar, there are remains of a brick water basin.

Discussion
Analyzing the content of historical sources provides information about the functions of Qal’eh Dokhtar during the Islamic era. For example, the first function of Qal’eh Dokhtar as a “place for opponents of the government” can be mentioned (Monshi Kermani, 1328: 23; Hafez Abro, 1375: 53-52). The second function of Qal’eh Dokhtar was based on the analysis of the content of historical texts, “a place to store government treasures” (Katabi, 1985: 100; Hafez Abro, 1996: 157). The third function of Qal’eh Dokhtar can also be considered as “the residence of rulers and their families” in some periods (Afzal al-Din Kermani, 1977: 124). The last function of Qal’eh Dokhtar can be seen as a shelter for besiegers (Khabisi, 1994: 187). In addition to these, we can also mention the role of Qal’eh Dokhtar in keeping political prisoners, which is hidden in historical sources (Monshi Kermani, 1949: 15; Hafez Abro, 1996: 20). Based on this, Qal’eh Dokhtar has had different functions in different eras and as a part of the spatial organization of Kerman city, it has played a special role in the political and social developments of this city in the Islamic era.

Conclusion
Qal’eh Dokhtar in the east of Kerman city was one of the important castles that was founded in the pre-Islamic and early Islamic period due to the need to deal with the threat of invading tribes on the south and southeast highway of the country, and it became the throne of the rulers of Kerman in different periods. For two reasons, Qal’eh Dokhtar played a role as a military and defense structure along with other castles in Kerman in providing security to the east of Kerman and the highways of the region. The First reason is “its location on top of the natural elevation and dominates the Kerman plain”, and the Second is “the important position of the city of Kerman from a military point of view during the Sassanid era”. However, the analysis of the content of Islamic written sources and the study of archaeological evidence, including pottery and architectural structures, show a basic reconstruction phase in the 4th century AH, a deliberate destruction phase in the late 6th century AH, two phases of reconstruction in the early and at the end of the 7th century A.H. and a stage of reconstruction took place in the second half of the 8th century A.H. in Qal’eh Dokhtar. Along with these developments and renovations, other functions were added to the security and defense functions of Qal’eh Dokhtar. As it has functioned as a place to keep political prisoners, in other times as a place to keep government treasures, sometimes as a safe haven for the opposition and in other periods as a residence of rulers and their families.

Acknowledgments
The authors are grateful to Dr. Asadullah Jodaki Azizi for his advice.

Abstract
The troglodytic architecture complex in Arzanfoud (Arzanpoul) is located 30 km southeast of Hamadan, 2 km south of Arzanfoud village. The complex accidentally recovered following mining activities at 2010. There have been four seasons of archaeological activities including excavations, documentation, earthworks, and identifications. According archaeological activities, more than 70 troglodytic spaces revealed that dated to historic and Islamic periods relying on pottery findings. There are questions on variations, forms, techniques, and decorations including 1) what dates are pottery types of troglodytic spaces? 2) What are common techniques and decorations of potteries? Considering descriptive-analytic method, findings, collected of fieldworks and bibliographic studies, qualitatively analyzed. Conclusions indicate that pottery findings date to historic period, Parthian and Sassanid, and middle and late Islamic periods (Seljuq, Ilkhanid, Timurid, and Safavid). Among the most important historic potteries are Clinky wares, grooved rims, and hump-like rims; while the most significant Islamic potteries are stamped wares, painting underglaze, lusterwares, Sgraphiato, enamled wares, and blue and white. Regional soils studies, and nearby Mica and Quartz mines indicate that potteries with Mica and Quartz in temper are, probably, local productions, while the others are probably exotic.
Keywords: Hamadan, Arzanfoud (Arzanpoul), Handmade Troglodytic Architecture, pottery, Historical, Islamic.

Introduction
One of the goals of archaeological research is the study of cultural changes, and in this regard, examining and analyzing the material culture of the past is of particular importance. In the term of archaeologists, these remains are called data. In order to achieve the general goal of archeology - the reconstruction of the past life of mankind, these data must be examined in a specific and logical framework and turned into evidence. In general, pottery is one of the most abundant archaeological data, which is of particular importance in any archaeological analysis. Due to its abundant and continuous production, pottery has always adopted various transformations and innovations in its shape and role, some of which have arisen due to the development and internal growth of cultures over time. Another part of these changes emerges due to cultural and economic links with far and near societies. In fact, pottery is considered the best cultural indicator in order to know societies and it is very important for communication between different units of a regional culture on the one hand and trans-regional cultures on the other hand. Now, according to the above-mentioned materials and referring to the importance of pottery in the process of examining and studying the pottery of different periods in various areas, it is necessary to carefully analyze the typology of pottery and the decorations used in the pottery according to the methods of pottery making and analysis to provide a logical answer to the following questions: 1) what dates are pottery types of troglodytic spaces? 2) What are common techniques and decorations of potteries? Considering descriptive-analytic method, findings, collected of fieldworks and bibliographic studies, qualitatively analyzed.

Discussion
The unique types of this architecture can be set handmade troglodytic underground architectural complex at Arzanfoud in Hamadan noted that was discovered by accident in 2010 as a result of mineral exploration activity. This area is located 30 km South East of Hamadan city (provincial capital) and is situated 2 kilometers south of a village with the same name. The area of the Alvand Mountains, located in the heart of pristine nature and intact. As you explore the collection of handmade troglodytic of Iran was faced with numerous questions, The most important questions were raised about whether this complex of Arzanfoud when created, What time period was used in this series as well as a vast range of different spaces for what purpose and the user was created. According to the first season of archaeological research questions in this category sponsored Ali Khaksar was started in 2010 and the second and third chapters of this research will follow in subsequent years 2011 and 2015. This research programs (identification, documentation, clearing and archeological excavations) in this area were conducted. These results identify more than 70 hand-made underground spaces including rooms and halls with variable depth from 3 to 7 meters. Several hypotheses have been raised in line with spaces this set of user talk ritual, habitat, refuge and exile has been the case so far as the draw of any archaeological activity has been approved. Also according to studies cannot accurately determine the time to create this collection, but this complex be used to set time periods during the middle and late Parthian and Islamic centuries been used on. The underground spaces are connected to the surface via stairs-like entries in the schistose bedrock. This set covers all the spaces are arched, it works well in most areas, this collection strikes a sharp object (possibly pick) clearly observed. It also sets the foundation lamp oil lighting spaces that were in the wall spaces. In some places the walls of adjacent platforms (made from stone-ground or wall stile), water channels and sources are visible. It should be noted that the surface area of architecture can be seen as evidence that more archaeological research is needed to provide comments.
The pottery found in the Arzanfoud area can be divided into two groups of historical periods, including the Parthian and Sasanian periods, as well as the Islamic period. Parthian period pottery includes types: Clinky, Pottery jar with one vertical handle and jar with two vertical handle; Sassanid period pottery includes types; the plate with a simple flat edge turned outwards, the bowl with a Pigeon head rim, Bowls with convex and prominent edges and Pottery with grooved edges (three edges). 
potteries of the Islamic period can be divided into two main types, including unglazed (Decorations removed and added on pottery, bottom image, silver colored mica particles on pottery, Pottery with carvings, . potteries with a pattern of birds in a circle, Stamped pottery from Arzanfoud and comparable samples and Pottery with inlaid decoration) and glazed (Pottery with single-color of lapis lazuli glaze, Potteries with a prominent pattern under monocolor glaze, Sgraffiato pottery, Zarinfam pottery, Pottery with animal motifs, underglaze painting type, Pottery with underglaze painting (Ghalam Meshki), Pottery with underglaze painting and Pottery with blue and white glaze).

Conclusion
The pottery found in the Arzanfoud area can be divided into two groups of historical periods, including the Parthian and Sasanian periods, as well as the Islamic period. Parthian period pottery includes types: Clinky, Pottery jar with one vertical handle and jar with two vertical handle; Sassanid period pottery includes types; the plate with a simple flat edge turned outwards, the bowl with a Pigeon head rim, Bowls with convex and prominent edges and Pottery with grooved edges (three edges). 
The pottery of the Islamic period of this site belongs to the middle and late Islamic centuries (Seljuq, Ilkhanid, Timurid and Safavid), among which the pottery of the Ilkhanid period in Arzanfoud is of considerable importance. According to the archaeological research conducted in Arzanfoud, no evidence of a pottery kiln has been found so far, but surface evidence and findings related to pottery production have been observed in the area. On the other hand, silver and gold mica and quartz particles can be seen in much earthenware, which, due to the location of mica and quartz mines in the area and the vicinity of the area, can probably be the production of some earthenware in the area. One of the interesting points of interest in the historical and Islamic pottery of Arzanfod is the great similarity with the pottery types of other historical and Islamic sites of Hamadan province, including: Hegmataneh Tape, Zainoabad Tape of Bahar, Laodiceh of Nahavand and especially the architecture of the Samen underground handmade troglodytic in Malayer, which has the most similarity with Arzanfod’s pottery findings, which shows extensive cultural connections.

Abstract
Ardebil’s Jomeh Mosque is located on an ancient beat that has been the city’s cemetery for centuries. All written sources and archaeological evidence state that the mosque has gathered artistic and architectural innovations from the early Islamic centuries to the Qajar era. Today’s remnants of the building are located in the northeast of Ardabil city and due to measures to preserve the building, it still maintains its firmness. The main purpose of this research is to identify the structural, physical and decorative characteristics of the building in different historical periods. The present study seeks to answer the following questions. What changes have been made to the spatial structure and structure of the mosque from the beginning of its emergence to the contemporary period? And in terms of map and archaeological evidence, which buildings are comparable to the Jomeh mosque? The research method is interpretive- historical and analytical. In addition, documentation and comparative studies have been the basis of the work. The data collection tool is library and field. Based on the results of the research and according to the narratives and writings of researchers and the results of archaeological studies, it can be concluded that its original building dates back to the early Days of Islam, which has been destroyed and rebuilt several times during different periods and has elements of Deilami, Seljuk, Ilkhanid and Qajar architecture and contemporary era. The current persistence of the Jomeh Mosque has Seljuk architecture, but the interior and decorative arrays of the building are in contrast to its façade. In terms of architectural structures, this building has a combination of four arches with porch, which is very similar to seljuk-like, comprehensive and comprehensive buildings of Uremia. Also, the pillar discovered in The Nave have a clear similarity with the historical mosque of Damghan and Jomeh Nain.
Keywords: Ardebil, Friday Mosque, Historical Developments, Analysis of Physical Structure, Building Decoration.

Introduction
Ardebil’s plural mosque is located in the northeast of Ardabil city over an artificial pulse of approximately 5 meters, among the neighborhoods of Pir Shams al-Din and Abdullah Shah. Among the people, it is known as “Jomeh Masjid” and is among the early centuries-old Islamic buildings in Ardabil. Studies have been conducted by domestic and foreign researchers about the emergence and evolution and the manner of the destruction of this cubic building. Today, only the remnants of the dome and porch, which were later reshaped and transformed into an indoor nave, and the minaret remains solitary.
Even some scholars are skeptical about the use of this building as a mosque. In recent decades, archaeological excavations have been carried out in this mosque and have been able to recognize some of the architectural features of this mosque. Considering that this mosque reflects the art and architecture of different periods of the Islamic period in Ardabil and also as one of the few remaining buildings in the primary and historical core of the city, identifying and studying the characteristics of this mosque can help to further understand its architecture, decoration and comparison with its contemning buildings. It has been tried to collect as much information as possible from the characteristics of this mosque through library studies, reporting archaeological excavations and using surveys and visits to the site.
The research questions are as follows: 1) what changes have been made in the structure of the mosque from the beginning of Genesis to the contemporary period? 2) Which decorations belong to which periods? 3) In terms of the physical and decorative Friday of the mosque is comparable to which buildings? The research method is descriptive-analytical and the data collection method is a combination of two methods of field and documentary (including identification, study, classification of information, analysis of them and data collection on the subject of the study).

Materials and Methods
The research method is descriptive-analytical and the data collection method is a combination of two methods of field and documentary (including identification, study, classification of information, analysis of them and data collection on the subject of the study).

Data
Jomeh Mosque, which was once the most elevated building of the city, is formed in the present situation from three parts: 1- dome house 2- Ivan, which is now a mosque and its southern side leads to the dome space through a large mouth and elevation. 3- Minaret located along the middle axis of Seljuk Mosque (Shahbazi Shiran, 2019:9). Considering the present situation of the mosque, it seems that this building is the same mosque that historians of the early centuries have described about it. In some sources, historians have generalized descriptions of the space of the old mosque.
In the early Islamic centuries, a space called a mosque, a large fence around the city with gates on four sides and a crucifix-shaped market that formed these factors formed the main core of the city. Archaeological studies in recent decades (1974, 1988 and 2019) can help. The discovering of northern and western naves with the base of the pillar as well as their similarity with the pillars of early Islamic mosques is consistent with the statements of Islamic historians. Descriptions mentioned in historical texts about the mosque can help effectively within the area of the building. It is also said that in the early centuries, the city had a mosque (Baladi, 1967:167-163). The Safavid travel writers’ report also mentions the Friday of Ardebil Mosque and shows that the building was still functioning in worship before this period despite destruction in some parts and has attracted the attention of tourists (Yousefi, 2020:913). This is a reason for historians and Orientalists who have described and visited this building.

Discussion
Our knowledge of the building in the early centuries is based on historical sources and archaeological reports. The mosque in the Deylamian era had the foundations of thick and polygonal pillar. In the Seljuk period, it was fourfold (Torabi Tabatabai, 1355:284) and a low-rise dome. In the Ilkhanid era, in addition to the construction and restoration of destroyed sections, the thickness of the southern wall has increased (Siro, 1988:184). And tile and gypsum decorations were added to it. From the Qajar era, the foundations of four-sided pillar were obtained (Shahbazi Shiran, 2004:28). Archaeological discoveries have led to the identification of three architectural periods indicating the evolution of architecture from historical period (problems) to Qajar era in this section (Yousefi, 2020:912).
The ancient excavations of Shakhti have shown that contrary to what was thought until then, the Jomeh Mosque was not exclusive to the dome and the remains of the porch, but had several extensions and components and encompassed a wide space. In total, seven pillar stands emerged from the total base of western nave pillar and showed that more remained intact (i.e., 34 and 35). Also, in 1988, the first trench encountered the remains of a huge stone wall stretching west along the outer wall of the southern wall of the dome. The wall itself is built on ancient remains and underneath it are buried pieces of brick inscriptions in the prominent Kufic script.
The construction of northern pillar is based on a kind of reminiscent of the pillars of our pre-Seljuk mosques (3rd and 4th centuries AH) including the historical Damghan Mosque and the Nain Grand Mosque, and these pillar should be considered as pre-Seljuk. The minaret of this building is completely solitary and there is no sign of its connection to the Seljuk building. In terms of the type of plan, it is possible to compare the Jomeh Mosque of Ardebil with the Bersian Mosque and the Grand Mosque of Uremia, which is one of the buildings of the Seljuk era.

Conclusion
In the 4th century AH, Ardabil city was the largest and most important city of Azerbaijan according to historical sources and the center of that state and the headquarters of the army. On the ruins of the primary mosque, one of the primary pillar mosques, which is composed of different courtyards and naves, parts of it have been destroyed and the soil has been destroyed. According to archaeological evidence, the initial mosque had a columned nave map with a map and pattern of early Islamic mosques. Ardebil Mosque in its Seljuk form consists of a dome and a porch in front of it, and the results of the Jomeh mosque survey show the continuation of the application of such proportions before the construction of the Ilkhanid era. According to the map, these mosques are comparable to their contemporary buildings including the Bersih Jomeh and the Jomeh Mosque of Uremia. According to the comparison of the building with the Barsian community, it can be said that by following the usual customs, the Chahartaghi Mosque of Barsian has at least definitely influenced part of the detailed structure, façade and map of the Jomeh Mosque, and the plans of the building (Barsian Mosque) have been expressed completely differently in the work of the next architects (Jomeh Mosque). The other is that Ardebil’s plural mosque is so closely based on the Jomeh Mosque of Uremia that the direct architectural impact of the Jomeh Mosque of Ardebil on it is hardly undeniable.
Considering that the quadrilateral and porch composites are more closed than Fermi’s four-porch plan, therefore it is more proportional to the cold climate of Ardabil region and finally, due to the fact that the body is subject to climate or function and the porch is located in the four-fold plan on the northern jab, it is naturally used in mosques as a cold part. Also, the decorative arrays used in Ardabil’s plural mosque have been used in perfect harmony with the construction periods. Considering the identification of decorative arrays, the Seljuk period to the end of the Qajar era was enumerated for interior and exterior decorations of the mosque.

Abstract
In recent decades, cultural heritage-related concepts have been widely investigated, and agricultural heritage has been adopted as a concept of cultural heritage because of its contribution to livelihoods, food security, and the world economy. This consideration from 2002 to 2018 led the Food and Agriculture Organization (FAO) to develop a framework known as Globally Important Agricultural Heritage Systems (GIAHS) and to introduce global agricultural heritage sites accordingly. The GIAHS committee presented five criteria for incorporating the sites in the list of globally important agricultural heritage. Biodiversity, local awareness and techniques, socio-cultural values, food and livelihood security, and visual landscape were included in the five categories; thus, this article aims to evaluate historic farmsteads in the central Iranian regions. Historic farmsteads were thought-about an efficient agricultural production system characterized by architectural, economic, social, and cultural features in the past, the traces of which are still available. The main research subject concerns the growing destruction of farms following climate changes, the migration of owners and beneficiaries, and the lack of community knowledge about their nature. The research main goal is to introduce Iranian historical farmsteads as a globally vital agricultural heritage system. Thus, the research seeks to investigate the issue through an interpretive approach and an interpretive strategy and to use field studies and document research to respond to research questions on Iranian historical farmsteads in conjunction with global agricultural systems. This research concludes that the potentials of historical farmsteads meet GIAHS standards. The GIAHS secretariat can also identify the Iranian historic farmsteads in the first stride and then register them internationally. It will help many historical farmsteads as a large part of the Iranian agricultural heritage to be dynamically conserved. 
Keywords: Historical Farmsteads, World Agricultural Heritage, GIAHS, Iran.

Introduction
In recent centuries, traditional agricultural activities have decreased, considering numerous reasons, along with the rapid development of cities (Oosterveer & Sonnenfeld, 2011). In the meantime, preserving cultural heritage for a sustainable livelihood has received much attention as many studies on sustainable development have focused on people, the environment, and cultural heritage (Ojomo, 2010). As a result, a new concept known as agricultural heritage was added to cultural heritage. Then, in 2002, the conception of globally important agricultural heritage systems (GIAHS) was developed by the Food and Agriculture Organization (FAO) in the international arena. The first global GIAHS summit was held in 2018 after 16 years (Behzadnasab, 2019:9). GIAHS was introduced to the world not as a specific product or geographic area but as a recognized system. The National Committee of GIAHS was established in 2014 in the Iranian Ministry of Agriculture Jihad called NIAHS, investigating issues such as the irrigation of aqueducts and migration of nomadic Qashqai tribes (Joafshan-Vishkaea, 2015:18). Each GIAHS site should have a historical and contemporary aspect and can be restored and developed to the benefit of future human generations. 
Therefore, many sites with agricultural heritage potentialities in Iran can be regarded as possible candidates in the future. This article aims to focus on “historic farmsteads of central Iran” as a proposal for inclusion in the GIAHS list to evaluate them according to the five criteria mentioned above. In the central regions of Iran, especially Qom, Kashan, Niasar, Semnan, Isfahan, Meibod and Yazd, these farmsteads have two physical and functional characteristics, but some criteria for their implementation have already been established (Raie, 2017:230). Historic farmsteads were efficient agricultural production systems of the past with architectural, economic, social and cultural features, the remains of which can still be seen today. Presently the main problem is the non-recognition of such historic farmsteads as globally recognized agricultural heritage. They are considered to be threatened by various factors, such as climate change and migration by landlords and beneficiaries. The research aims to introduce these farmsteads as a globally important agricultural heritage system. Thus, the research seeks to investigate the issue through an interpretive approach and an interpretive strategy and to use field studies and document research to respond to research questions on Iranian historical farmsteads in conjunction with global agricultural systems. 

Data
Farmsteads in the past had two functional and physical systems. These systems, which are based on lived knowledge and techniques, are experience-oriented and traditional and have caused the formation and consistency of farmsteads from the past to the present. Much data related to traditional knowledge about architecture, agriculture, civil, economic, legal, cultural, social, and political fields can be introduced and revived in the heart of Iran’s historical farmsteads.

A) Physical system
1. Order of position and formation including; Methods of choosing the location of farmsteads with two priorities of water and security (Raie, 2020: 59);
2. Order of form, including; Building a farmstead based on two forms; Agricultural castles (figures 7 and 8), and agricultural complexes concerning the security (Moradi et al., 2016: 6-13);
3. Order of Water and agriculture lands including; Methods of exploiting and extracting the water of the rivers, Qanats (figure 3), wells and springs, irrigation and water supply and the like (Tavangar Marvasti, 2015: 269);
4. Formation order of physical elements, including; Methods of construction and maintenance of dependent structures (figure 4) such as; the Lord’s and serf’s castles, reservoir, mill, caravanserai, bath, mosque, Hosseiniyeh and Selkh (Beheshti & Raie, 2016: 10).

B) Functional system
1. Order of ownership and exploitation, including; types of ownerships, customary law for planting and harvesting, the terms of exploitation between the lord and the “Diwan”, methods of assigning real estate and land, endowed farmsteads (Lambton, 1966: 250; Foran, 1999: 57; Pollak, 1982: 351; Sheikh Al-Hakmaei, 2009: 9 and Safinejad, 1989: 43);
2. Social and demographic order, including; compilation of the social pyramid of the farmstead by the lord, methods of selecting serfs and residents of the farmstead from tribes far and near the farmstead, settlement methods and living standards in castles attached to the farmstead and the like (Tavangar Marvasti, 2015: 298- 305 and Yaghmaei, 1990: 296);
3. Order of economy and livelihood, including; Methods of collection and audit of taxes and tributes by Diwan and lord, rules of income generation, selling and sending products, communication between the lord and serfs and the like (Taleb & Anbari, 2008: 153- 155). 
 
Discussion
The FAO provided five criteria for identifying agricultural heritage systems worldwide; biodiversity, traditional knowledge and technology, socio-cultural values, food and livelihood security, and visual landscape. This research investigates the locality of Iranian historical farmsteads in conjunction with agriculture heritage criteria. Regarding the first criterion, there is a significant relationship between historical farmsteads and agro-biodiversity. The presence of water in different regions diversifies agricultural products, livestock and poultry.
Planting of damask rose and the production of rosewater in Niasar farmstead, as well as straw oil extraction in Nahchir farmstead in Isfahan, can be cited as good examples in this regard. Concerning the criterion of local knowledge, the farmsteads are said to be based on living experiences and old knowledge. These problems are recognized in terms of two physical and functional characteristics. The third criterion deals with cultural values and social entities at the farmsteads. Fixed population rates and the presence of a group of beneficiaries and stakeholders suggest that farmsteads have achieved sustainability with the collaboration of these groups of people over time. The fourth criterion concerns food and livelihood security. Historical farmsteads have, at various periods, been regarded as economic and production businesses for people, landlords and the government, making significant contributions to the agro-tourism sector. The fifth criterion evaluates the farmsteads’ landscapes. The population, physical environment, and agricultural lands can all be used, to illustrate the natural, cultural, and historical landscapes of central Iranian regions. Landscapes are presented on both an internal and external scale.

Conclusion
The study concludes that the historical farmsteads in Iran significantly met the five criteria after carefully examining them. In addition to their historical significance, historic farmsteads continue to exist today and contribute to food and agricultural security in various places. They have gradually adapted to their surroundings, producing assorted products based on cultural and economic values while retaining and increasing agro-production knowledge and practices.
Local residents and stakeholders have worked together in this regard throughout time to maintain the farmsteads. Farmsteads have been a product of continuous human presence in the environment, creating cultural, historical, agricultural, and visual landscapes. The GIAHS secretariat can first identify historic farms in the central regions of Iran and then have them registered globally using executive guidelines. It makes it possible to study a variety of vital and previously disregarded farm data, leading to their dynamic conservation based on location and time needs.

Abstract
Providing water for the inhabitants of the plateau of Iran, which is located in the arid and semi-arid region of the earth, has always been one of the most important challenges for the its people since the beginning of the formation of the first dynasties and establishing the first irrigation systems. Low rainfall climate has caused the Iranian people to innovate different techniques to provide water for agriculture activities permanently.  Iranians are considered as the main creators of Kariz (subground aqueduct) as one of the most practical methods of exploiting underground water resources. Exploitation of running water resources by construction of dams on rivers and springs and the creation of canals is another method rooted in the history of the civilizations of the west Asia for supplying more sustainable water for the agricultural and industrial functions. In the specific and under investigation area of the Pulvar River, where the Achaemenid capital of Pasargadae is located, there are some of the ancient water structures including dams, artificial waterways, canals, extensive water reservoirs and springs. Of theses the dams are mostly built on the tributaries of the Pulvar River, and the water supplying canals are located below them.  Such complex structures have been built in the plains and districts surrounding Pasargadae such as Didegan, Murghab, Sarpiran, Kamin and Arsanjan. The present investigation briefly introduces these water structures and the techniques they were made in the Achaemenid period in the cultural landscape of Pasargadae. The results of this research are based on the studying historical documents and field studies of the past decades by historians and archaeologists, as well as field surveys by the author during the recent years in an area of nearly 16,000 square kilometers. The results of this research are amazing and very impressive. These extensive water systems, with the tact and intelligence of Achaemenid managers and engineers, have supplied water to all the plains and mountain valleys of the Pasargadae region. Villages and public settlements, gardens, agricultural lands, government buildings and centers, and finally the Royal Paradise of Cyrus the Great used of the benefits of water supply structures. In the construction of the dams, clay materials and ashlar or carved stone masonries have been applied, and some of them also have architectural structures with cut stone blocks. Waterways are also created in several ways on the slopes of hills and rocks.  Studies and researches show that the construction of water structures in the study area began during the reign of Cyrus the Great and expanded during the reign of Darius the Great and continued to develop until the end of the Achaemenid period. This method of exploiting surface of sub ground water resources continues to post-Achaemenid periods, especially in the Sassanid era and continues till modern times.
Keywords: Historical Dams, Achaemenid Architecture, Ancient Irrigation, Pasargadae, Achaemenid Empire.

Introduction
It is for the first time that in this era, a tremendous transformation in Iranian architecture occurred by mixing the traditions of architecture and art with the traditions of other nations that came under the umbrella of the Achaemenid government. The builders of Pasargad, in order to establish a new capital that can have a correct concept of a powerful and magnificent government center and also bring the comfort of its residents, beyond the plain of Pasargad, investigated and assessed the feasibility of all the surrounding plains , and after That Pasargad was designed and built What can be concluded from these structures is that Pasargad was not limited to the complex of royal buildings whose remains remain in the center of the Pasargad plain, and it correctly had the concept of an official and advanced capital. A wide range of infrastructures that a government center like Pasargad needs has been identified in a wide area of Pasargad plain and the surrounding plains, which is a proof of how Pasargad was built and founded. An important part of the aforementioned infrastructures is the vast collection of water structures that were designed and built in the ancient territory of Pasargad. One of the most important plans of the Achaemenid government was to deal with the water issue, which the Shah and the administrative organization had taken over the management of (Brian, 1985: 1985). In the upcoming research, an attempt has been made to introduce the Achaemenid water structures of Pasargad region and its impact on the construction and development of Pasargad. In the 1980s and 1990s, the Pasargad World Heritage Site also conducted a field survey in the Pasargad Plain and the surrounding plains (Karami and Zarei 2015), and in this research, several dams and extensive water supply networks were identified (Map 1). In the fall of 2019, from the first season of the exploration of Didegan Dam (Bostan Khani) was done and parts of the architectural structure of the dam and its wall and foundation were explored and researched, which resulted in valuable results (Karami, 2019, unpublished).

Introduction of Water Structures and Their Function
The extent and variety of Achaemenid works and sites in the territory of the Achaemenid Empire shows the intelligence and management ability of the Achaemenid government in the administration of the country in all fields, looking at the capabilities of the territory and the environment and paying attention to the culture and social capital of the various regions of the empire, which can be seen in He searched for historical documents and remains of Achaemenid works and sites.

The Effort to Manage the Country is More Visible in the Important Achaemenid Centers
In Pasargad, which is our focus in this research, various aspects of art and culture, architecture, government infrastructure, engineering and public settlements have been revealed and can clarify some of the unknowns. Whenever the name of Pasargad is mentioned, the collection of royal buildings and especially the tomb of Cyrus, the founder of the Achaemenid Empire, is remembered in our thoughts. But the Achaemenid capital of Pasargad is much wider and beyond the current area What we see today is the result of the knowledge and efforts that the engineers and builders of Pasargad have applied in a wide area of this area and have created a set of structures and infrastructures that meet the needs of the ruling center of Pasargad. One of the most important remaining infrastructures is the set of water structures that were created in the ancient landscape of Pasargad in several plains centered on Pasargad. However, metal and building stone quarries, metal smelting workshops, road networks, bridges, security checkpoints and support centers are other parts of the infrastructure works in Pasargad (Karami & Zarei, 2015). The concept of the ancient landscape of Pasargad can be considered for all the hills and heights around Pasargad, where the Achaemenid works and sites are directly related to the government site of Pasargad. The extent of this ancient area can be considered to be nearly 16,000 square kilometers based on archaeological surveys and researches, which according to country divisions includes the cities of Euclid, Khorrambid, Bowanat, Sarchehan, Pasargad, Arsanjan and Maroodasht from north to south.Pelvar River is the only permanent river in this area, the formation of settlement patterns of the first settlements from the Middle Paleolithic period until now is dependent on this river (Map 2).

Conclusion
The historical water structures of Pasargad and Persepolis are among the most prominent and valuable works left over from the Achaemenid era, which are located in the Bakhtegan and Tashk watersheds. The two main catchment rivers, Pelvar and Kor, form one of the basins in which the water from the rains in the highlands and plains flows into them in the form of flowing water and under the surface.  Due to the presence of two important Achaemenid centers of Pasargad and Persepolis in this basin and the need to provide water for them in the headwaters of these rivers, especially the Pelvar River, several reservoirs and diversion dams have been built with the aim of exploiting surface water resources And extensive waterways and water supply networks have also been established These structures include dams, waterways and water distribution networks, springs and reservoirs, and stone architectural structures for water distribution. The embankments are made of earth in the form of a hard clay core and a shell of stone debris and are mostly built on the heads of the branches, and the water roads are also on the slopes of Mahori hills and rocks and in the middle of the plains with two methods of accumulating soil and stone debris and excavating And the cutting of rocks has been created It seems that the Achaemenid engineers have selected the best and most efficient places for the construction of dams after investigating and studying the field of this basin. The mouth of mountain gorges through which seasonal rivers pass is the best place to build a dam Because the stone body of the valleys makes the dams stable and durable, and it has been easier and more reliable to contain and store the floods in the sub-branches. Due to the extent and shape of the catchment of this basin, the Pelvar river floods during rains and a large amount of water enters it, and it was not possible to control it for the Achaemenid engineers considering the facilities and technology of that era. Therefore, the best option for flood control is the construction of dams at the head of the branches and tributaries of Pelvar Also, it is easier to transfer the dams built at the head of the branches, which are located at a higher place than the plains and flat lands, and most of the downstream parts have benefited from the stored water. Apart from curbing seasonal floods, supplying water to settlements and residential areas, agricultural lands and gardens, providing water to Pasargad government grounds and especially Shahi Campus, as well as industrial uses and mills, are among the goals of building this vast complex of There have been water structures in this area The history of the construction of this set of water structures is related to the Achaemenid period, which, based on researches and archaeological documents, started from the beginning of the Achaemenid period and with the reign of Cyrus and expanded during the reign of Darius and was developed, maintained and exploited until the end of the Achaemenid period.

Abstract
Tomb buildings are one of the most important types of Islamic architecture. Studying such a building in a geographical context gives us a meaningful understanding of these works. The vast region of Tabas, despite having a rich capacity of magnificent historical and cultural monuments, has been neglected by officials and archaeologists due to its desolation and difficult geographical conditions. In the archaeological study of the Jokhah section of Tabas, which was carried out in 2015, several buildings were identified, including a single tomb. So far, this building has not been the subject of detailed and methodical research on how the structure of architecture and dating is based on comparison with other mausoleum buildings, so the need for this research was provided. In this research, the construction method of the building has been considered according to the dome, the execution of the dome and the type of materials and the type of decorations used. The present research is based on a descriptive-analytical purpose and its nature is based on historical approaches. The methodology of accumulations is based on field studies and citation of library resources. This article tries to analyze the identity and date of construction of the tomb of Jokhah Tabas, based on archaeological findings, comparative studies and also citing written sources of the Islamic period. The results of studies show that the construction pattern of this tomb is derived from the square design of tomb buildings in Greater Khorasan in the early centuries of the Islamic period. However, by comparing material culture data and building elements with other similar works, the date of its construction can be attributed to the late sixth-early seventh century AH.
Keywords: Tomb, Architecture, Historical Identity, Middle Islamic Period, Jokhah Tabas.

Introduction
The tomb as a type of ritual-cultural architecture is the result of two-way interaction between man and nature throughout history. Hence, the study of these religious buildings in the geographical context, provides us with a meaningful understanding and recognition of them. In Islamic period of Iran, tomb buildings are considered one of the most important and numerous types of architecture after mosques. »The scope of construction of tombs with the emergence of different local governments in the early centuries of Hijri, simultaneously with the weakening of the Abbasid caliphate, became popular in the east and north of Iran« and it developed with a significant speed in all of Iran and found an important role in the social atmosphere of cities and villages. In such a way that it was considered the most important pillar of every city and village after the comprehensive mosques. Therefore, “cemeteries and their construction methods are very important from the point of view of architecture and the use of arched structures” and they require careful investigation and research in various fields. There are several individual tombs in Tabas, which according to historical sources belong to chieftains or clerics, after the domination of the eastern regions of Iran in the early centuries AH. As; Mohammad Jafar Tayar’s tomb in Azmighan, Tabas, Mir Omar’s tomb in Korit Tabas. One of these tombs, which is known in Islamic sources as the tomb of one of the Arab generals, is a tomb located in the historical site of Jokhah village. So far, this building has not been the subject of a detailed and methodical research regarding the architectural structure and dating based on comparison with other tomb buildings, hence the necessity of conducting this research. The brief research activities that have been carried out have mostly described the architecture of this tomb. In this research, the architectural style, decorations and functional materials of this building have been compared with the tombs of the middle Islamic period in the geographical area of Khorasan, which is more related in terms of time and place. Since the building does not have a building inscription, the name of the founder or the owner of the tomb, it is not possible to propose its date with certainty. Therefore, one of the goals of this research is the proposed dating of Jokhah tomb using comparative studies of other tomb buildings and referring to Islamic sources and texts.

Discussion
Jokhah village is located 24 km from Tabas city. A tomb building is located 500 meters southwest of Jokhah village, between the agricultural land and the village cemetery. The name of Jokhah was applied to this village in the contemporary period, and before that it was known as Chardeh. The name of this building goes back to the name of Jokhah village and before that it was known as the Tomb of Sephesalar or two commanders.
Jokhah Tomb is a type of domed square buildings. According to the remains of the building, the outer space consists of three parts, the body platform and the dome. The geometry of the plan and the form of Jokhah tomb reflects the design of Sassanid fire temples. The geometry of the building is square. The current height is about 23 feet and its foundation has been done on a platform. The materials used in the foundations of Jokhah tomb are made of clay, mud and plaster. Bricks are used only for cornering and doming of the building. The three doors of this building are in the front porch and have the same dimensions. This repetition on three fronts has given the building a special rhythm. There are three holes on the three sides of the building above each door. Due to the distinct shape of the entrance space, this building consists of four parts: the platform, the body, the entrance porch and the domed room.
The cover of the brick dome of Jokhah tomb has collapsed. This is comparable to the domes of the Twelve Imams of Yazd (5th century AH) and the tomb of Khosroabad Tabas (5th century AH). Based on the available visual sources, there are evidences of plastering in the throat of the dome and the formalization of the arches, which are considered as design ornaments in the Jokhah building. Two fine strips under the throat of the dome in the shape of the letter (kک/) are painted continuously and chainwise in black on a white chalk background. Another decoration includes a plaster strip in the shape of a seven-eighth or a congress in relief, and these two are among the most important arrays of this building. From around the building, unglazed pottery pieces with a simple linear and comb pattern, pottery types with turquoise and gilt underglaze were obtained (12-6 AH/12-18 M).

Conclusion 
The tomb is located as a single building outside the old rural context of Jokhah. The architectural features of this tomb, in terms of design and plan form, are in the group of tombs without towers, quadrangle with domes, and functionally, it is included in the category of non-religious tombs. The architectural structure of this building is very similar to the tombs of Amir Arslan Jazeb and Chalaqd in the 5th and 6th century AH. On the other hand, it has some features, especially the doming style, with the 7th AH buildings such as the Haruniyeh building and some 8th century AH buildings such as the Jame Mosque in Varamin and Jabaliyeh in Kerman. Through field investigations and analysis of the building map, it is possible to understand that the main design of the building is taken from the map of the domed square tombs of the Seljuk period, and the additional space outside the main door of the building belongs to later periods. The design of the Jokhah tomb built by Chalaqd was more impressive than the buildings of the Seljuk period in Khorasan. Also, the common features of the building such as functional elements and its materials with the Seljuk period and plaster painting decorations have shown more compatibility with the Ilkhanid period. Referring to Islamic sources and texts also does not provide accurate information about the construction time of this building. As mentioned earlier, 5th century AH, Tabas and its surrounding areas were the refuge of Ismaili claimants, and relative peace reigned in this region. In the middle of the 6th century Hijri, most of the buildings in this area and around it were destroyed by the attack of the Seljuks. Therefore, it seems that the tomb of Jokhah was formed after the aforementioned attacks. On the other hand, due to the absence of an inscription in the Jokhah building, the identity of the owner of the tomb, based on the generalization of reliable written sources of the Islamic period, goes back to a person named Malik, one of the Arab generals in the first century of Hijri. Since this building has not been scientifically explored and excavated so far, the dating of the building has been done by studying the organs, elements and comparing other tomb buildings. Therefore, the chronology of the Jokhah tomb is suggested to the end of the 6th century to the beginning of the 7th century AH.

Acknowledgment
Mr. Dr. Bahram Anani is grateful for providing information on the area of Montaziereh, Tabas.

Observation Contribution
In this article, the first author contributed 100% and the second and third authors contributed 90% and 80%.

Conflict of Interest
In writing this article, the authors are committed to scientific and research ethics and there is no conflict of interest between them.

Abstract
Scholars have been reading Assyrian texts for over a hundred years to locate the toponymys mentioned in the inscriptions. Some of these toponymys are located on the eastern borders of the territory of the new Assyrian empire in western Iran, one of which was the Ellipian kingdom. Inscriptions of the Neo Assyrian Period from Ashurnasirpal II (866 B.C) to Ashurbanipal (639 B.C.), had referring about 250 years to the Ellipian kingdom. Most archaeologists have located the Ellipian kingdom north of Pish-Koh in Luristan and south of Kermanshah. Over the last two decades, after the attribution of Genre of Luristan ware (Baba Jan III painted ware) to the kingdom of Ellipi by Louis Levine and later Yana Medvedskaya, researchers have tried to analyze the different cultural finds such as this type of ware in the context of the kingdom. The reason of researchers for attribute Genre of Luristan ware to Ellipian kingdon is the concurrence and distribution of this type of ware in the territory considered for kingdom of Ellipi. This study seeks to use the Historical archaeology approach, which relies on interpreting historical textual information in the context of archaeological data to provide an accurate and comprehensive analysis of this issue. This research indicates that attributing the archaeological findings of the early first millennium BC such as Genre of Luristan ware, to the kingdom of Ellipi is not valid. This attribution should be considered a hypothesis; basing it on analysis of findings will lead to misguidance and inaccurate results. On the one hand, there is no actual historical evidence for the exact location of the kingdom of Ellipi in the Pish-Koh of Luristan. On the other hand, according to the existence of nomadism in this region, adapting the distribution range of archaeological data such as Genre of Luristan ware with the historical information in Assyrian texts is problematic.
Keywords: Pish-Koh, 1st Millennium B.C, Genre of Luristan Ware, Kingdom of Ellipi, Historical Archaeology. 

Introduction
Scholars have been reading Assyrian texts for over a hundred years to locate the toponymys mentioned in the inscriptions. Some of these toponymys are located on the eastern borders of the territory of the new Assyrian empire in western Iran, one of which was the Ellipian kingdom. Inscriptions of the Neo Assyrian Period from Ashurnasirpal II (866 BC) to Ashurbanipal (639 BC), had referring about 250 years to the Ellipian kingdom. Most archaeologists have located the Ellipian kingdom north of Pish-Koh in Luristan and south of Kermanshah (Fig, 1). According to their studies, Kingdom of Ellipi include original range of Pish-koh, which From the north to the Gareen mountains(Harhar), in the northeast to along the Grien and in the East to Oshtoran-Koh (Media), from the south in the basin of Seymareh(Elam),in the West to Kabir-koh and in the North-West to South Harsin(Bit-Hamban)(Mollazah&Goudarzi,2016:89-92).

Genre of Luristan ware (Chronology, Stylistics& Attribution)  
The genre of Luristan ware, which was first emerged in the early first millennium BC, during the Iron Age IIB(950–800BC)& IIIA (800-650BC), was distributed in the settlement and graveyards of Pish-Koh region(Adachi, 2004: 81). The pottery is often called by Roman Ghirshman »Genre Luristan«, that were found from Giyan Tapeh(Contenau&Ghirshman,1935). Although after excavation at Baba Jan tape by Clare Goff, she named them »Baba Jan III painted ware«(Goff, 1978 : 29). Baba Jan III painted wares, decorated with the bow-tie designs, which has called the kite design. 
The appearance for about 300 years of genre of Luristan ware or Baba Jan III painted wares, can be divided into two phases old style and new style. Old style of genre of Luristan ware (Baba Jan III) is mostly handmade or thrown on a slow wheel. But the new style of this pottery (Baba Jan IIB) is made entirely by wheel. In addition to the Pish-Koh area, the new style of genre of luristan ware has been obtained in the south of Hersin (Goudarzi, 2017: 226). This phenomenon is the result of the expansion of cultural relations and has led to the evolution of technology and wheel maker genre of Luristan ware (Fig.2&3).  
Moorey suggested that genre of Luristan ware in the Iron Age Luristan can be generally attributed to invader from outside of this region(Moorey,1974:19). The invaders have been considered to be Kassites, Cimmerians, Median or Elamite people. Goff thinks that the culture of Baba Jan III was mist probably Median (Goff, 1968: 131). Medvedskaya believes that Baba Jan III painted ware belongs to the Ellipian kingdom (Medvedskaya, 1999:59). She says it cannot be Median, because it is quite different from the pottery found at Nush-I Jan tape.

Discussion 
Over the last two decades, after the attribution of genre of Luristan ware (Baba Jan III painted ware) to the kingdom of Ellipi by Louis Levine and later Yana Medvedskaya, Iranian researchers have tried to analyze the different cultural finds such as this type of ware in the context of the kingdom(Shishegar, 2006; Molazadeh&goudarzi,2016؛Garavand, 2014). The reason of researchers for attribute genre of Luristan ware to Ellipian kingdom is the concurrence and distribution of this type of ware in the territory considered for kingdom of Ellipi (Fig. 4). This study seeks to use the historical archaeology approach, which relies on interpreting historical textual information in the context of archaeological data to provide an accurate and comprehensive analysis of this issue. 
But the available resources for reconstruction of historical geography of Ellipian kingdom is limited to historical texts and analysis archaeological data. The historical data, on one hand, are limited to Assyrian inscriptions, which often look and more political sententious zoom describes their version of victories. On the other hand, no writing among on the land of the Babylonians and especially Elamite inscriptions about Ellipi that according to evidence have been good relationship with Ellipian achieved. In addition to according to Assyrian texts, three times by Assyrian army, the territory of Ellipian kingdom has been occupied. Bat yet no data had been obtained about the presence of the Assyrians in Pish-Koh. For example, Assyrian data such as seals and decorations found on the tapeh Giyan, not obtained in Pish-Koh of Luristan(Fig. 5).  Also finding a type of pottery in archaeological sites, can be no reason for a special ethnicity. Because the main data that anthropologists emphasize, such as clothing, etymology, language and etc., usually not available to archaeologists. 

Conclusion
In this study tried to answer the question that the attribution of genre luristan ware to Ellipian kingdom is true and meaningful? So with the comprehensive utilization of historical sources and archaeological data in context of the geographical features of the region, provide a logical analysis. This research indicates that attributing the archaeological findings of the early first millennium BC such as genre of Luristan ware, to the kingdom of Ellipi is not valid. This attribution should be considered a hypothesis; basing it on analysis of findings will lead to misguidance and inaccurate results. On the one hand, there is no actual historical evidence for the exact location of the kingdom of Ellipi in the Pish-Koh of Luristan. On the other hand, according to the existence of nomadism in this region, adapting the distribution range of archaeological data such as genre of Luristan ware with the historical information in Assyrian texts is problematic. Therefore, we can offer Pish –Koh area, in the historical geography of 1st millennium B.C, for location of Ellipan kingdom. But attribution of archaeological data and putting it on the basis of analysis will be a hasty and unscientific.  

Acknowledgment
Spatial thanks to Bill Partt (Royal Ontario Museum) for access to the excavation data of Jame- Shoran site. 

Conflict of Interest
This paper is an independent research of the author and has not conflict of interest with any organization.  

Abstract
The risk of deterioration and destruction threatens valuable traditional housing in the historical texture of villages. Identifying the architectural types of historical houses and analyzing their sustainability are necessary to protect traditional architectural values and use them in contemporary housing designs. While there are many studies on the typology of traditional houses and the sustainability of rural housing, the analysis of architectural types of houses has been less considered. Also, the architectural types of the valuable houses in the historical texture of Yase Chai Village have not been still extracted and analyzed. Therefore, the main research questions are, what are the architectural types of historical houses in Yase Chai Village? And what is the priority of the architectural types of historical houses in Yase Chai village regarding sustainability? This study also aims to identify the architectural types of houses in the historical texture of Yase Chai Village, Chaharmahal, and Bakhtiari Province and to prioritize them based on sustainability. The rural housing sustainability indicators were extracted to achieve the purpose of the research, first by reviewing research and using the qualitative content analysis method. Then, the similarities and differences of the houses in terms of macro-, meso-, and micro-scale characteristics were examined and based on them, six types were identified. In the next step, the identified housing types were compared and ranked based on sustainability using the analytical network process (ANP) method. The dominant architectural type of the village’s historical texture with the highest frequency has the third-highest rank for sustainability. According to the results, the greater frequency of a particular architectural type in a historical context does not necessarily indicate a preference for using that type in the construction of contemporary houses. In addition, the form and manner of establishing the living spaces and their porches on the first floor, and the number and length of the yards were the most important architectural features that distinguished the types from each other. To improve the sustainability of types and use them in contemporary housing designs, suggestions have been presented, such as granting financial facilities to create living spaces in historical houses and checking the compatibility of the rules of the village guidance [Hadi] plan with the architectural types of housing.
Keywords: Architectural Type, Valuable Historical Texture, Sustainability of Rural Housing, Qajar Era, ANP.

Introduction
Although the historical texture of Yase Chai village is registered in the list of national monuments, the architectural types of the houses have not been extracted and analyzed. Meanwhile, the new houses in the village are built without considering the architectural values of its historical texture. Also, the protection and use of sustainable architectural types of historical houses can bring about a tourism boom. This study aims to identify and prioritize architectural housing types in the historical texture of Yase Chai Village based on sustainability. 
Research questions: What are the architectural types of historical houses in Yase Chai Village? And what is the priority of the architectural types of historical houses in Yase Chai village regarding sustainability?
Research method: The statistical society included all the houses in the historical texture of Yase Chai. Purposeful sampling was used and 10 prominent houses were selected as representatives of the existing valuable houses of historical texture. Identifying the architectural characteristics of each house was done in three dimensions. Then, the partial types of each characteristic were extracted by comparing and examining the similarities and differences between the samples. Six final types were obtained in the next step based on partial types. In the third step, the types were ranked based on the sustainability of rural houses through the analytic network process (ANP).

Rural Housing Sustainability Components
The components of rural housing sustainability and their criteria include physical-environmental (environmental cleanliness, harmony with nature, and climatic comfort), physical-functional (flexibility, safety, and inclusiveness), physical-aesthetic (visual proportion and vernacular identity, and sensory richness), economic (livelihood and economic costs) and socio-cultural (lifestyle and privacy).

Architectural Characteristics of Houses
Living spaces had southwest and southeast lighting. The average ratio of mass to the land area of houses is 0.8. The dominant type of the mass shape is the central courtyard. The average ratio of length to width of the main courtyards is 1.79. The average percentage ratio of open, semi-open, and closed spaces to total spaces is 18, 19, and 63%, respectively. Most of the houses (70%) had direct access from the living room to the kitchen. On the main facades, the ratio of the area of the openings to the total area of the facade on the first floor was more than twice that of the ground floor. The average minimum width of the porches in the houses was 1.8 meters, which shows the flexibility of the porches.

Final Types of Historical Houses
Six final types were extracted. Type 1, with a frequency of 50%, is the dominant type. The first floor is L-shaped and receives southwest and southeast light. In type 2, the first floor receives light from the southwest, southeast, and northeast directions and has a U shape. In type three, the first floor gets southwest and northwest light; in type four, it gets southwest and northeast light. In type 4, the forms of the first floor are two opposite rectangles. In type 5, the form of the first floor is an incomplete U, and its light is from the southwest, southeast, and northwest. Type 6 is physically a combination of types 1 and 4.

Analysis and Ranking of Types
The most sustainable types and their scores are four (0.195), six (0.176), one (0.171), five (0.164), two (0.159), and three (0.134). Therefore, the fourth type is the most appropriate type to use in the contemporary housing designs of Yase Chai. In types four, five, and six, where a part of the first floor is separate from other parts of the first floor, there is a potential to use the separate part of the first floor as a living space for tourists and increase the level of livelihood. The types one and five have fewer facades with openings than other types, increasing climate comfort. The type one is also preferable to others in terms of view control from the entrance to the courtyard. There are two courtyards separated from each other in type six, which helps to provide more privacy.

Conclusion
In this research in the first step, houses of the historical texture of Yase Chai village were investigated in terms of macro (orientation and lighting, characteristics of mass and form, characteristics of courtyards and structures, and materials), meso (system of open, semi-open, and closed spaces, functions, interior spaces, and facades), and micro-architectural characteristics (entrance, porch, and portico, and details of the building) and their partial types were extracted. In the second step, based on the partial types, six final types were obtained. Sun exposure, the form and manner of establishing the living spaces and their porches, and the features of the yards were the most important factors that distinguished the types from each other. In the third step, the types were ranked based on the physical-environmental, physical-functional, physical-aesthetic, economic, and social-cultural components and their subset criteria and indicators using the analytical network process method.
It is suggested to grant financial facilities to strengthen the structure and create living spaces in historical houses. It is also suggested to revise the rules of the village guidance plan and check their compatibility with the architectural types of the historical housing. For example, with the condition of providing proper lighting and ventilation of the interior spaces and coordinating the new designs with sustainable types, the maximum occupancy level should be increased from 60% to 80%. In addition, it is suggested to allocate financial facilities to implement new housing projects with the condition of coordination with the architectural types of the village. The results of the current study demonstrated that the greater frequency of a particular architectural type in a historical context does not necessarily indicate a preference for using that type in the construction of contemporary houses.

Acknowledgment
We are grateful to the kind residents who allowed us to visit and document their houses. This research did not receive any specific grant.

Observation Contribution
Sara Dadpour designed the concept and wrote the draft of the article, except for the research background and theoretical foundations. Sajede Kharabati wrote the research background and theoretical foundations and contributed to writing the introduction. Mozhdeh Rahimi conducted field visits and documented the houses. Mozhdeh Rahimi prepared the houses’ plans and 3D visualizations and contributed to the analysis of the architectural features of the houses. The authors’ contributions percentage is Sara Dadpour at 45%, Sajede Kharabati at 25%, and Mozhdeh Rahimi at 30%. All authors read and approved the final manuscript.

Conflict of Interest
The authors declare no conflict of interest.

Abstract
The right of possession is not an absolute one today and the lawmaker has the power to limit the possession right according to several reasons. It is a general thought in the public regulations of the civil law that the possession is a legal absolute right. Accordingly, and due to different tools, the limitation is fulfilled by the lawmaker and this right is completely ignored. The rules of cultural heritage are of the tools to make the limitation and to devest possession. The main question of this article is that what are features cultural-historical properties possession in Iran and what are the position of intellectual and material property right of the of the historical-cultural owner of the properties? It seems that there could be limitations in some situations to some cultural heritage properties. The mentioned laws could weaken the private ownership in some cases. Additionally, the private ownership is respected in Islam and according to the first verdicts the ownership of cultural-historical properties are authentic its ignorance is assumed wrong. The today law are not upgraded and its fulfilment is ignored in order not to be against the religious and legal frameworks.
Keywords: Possession, Cultural Heritage, Cultural-Historical Properties, Movable Properties.

Introduction
Cultural heritage includes series of valuable movable and immovable properties from the past. A significant part of the properties is owned privately or is inherited or discovered by them. Now-a-days it is the aim of the government to protect these properties with cultural-historical values. As the verification of their ownership in the laws of cultural heritage are not noticeable by the lawmakers it is significant to study the different aspects and illuminate the ownership situation of these properties as the aim of the Authors in this article.

The Aim and Necessity of this Research
The lawmaking process for cultural heritage in Iran started in 1930 as the law of national properties protection by the national consulate of the parliament of Pahlavi I and under the direction of Andre Godar, the French architect and archaeologist, of the antiques center. Several paragraphs have been added or removed from the mentioned law since then. It seems that the law on cultural heritage and cultural-historical properties are not efficient as the traffic of the properties are increasing and the national treasures are looted. Therefore, it seems that the study in this field and the different aspects of the protection and conservation of cultural heritage are essential in the present situation. 
The primary and secondary question and hypothesis: What are the features of cultural-historical properties in the laws and regulations of Iran? What is the position of the tangible and intangible cultural-historical properties ownership in the legal and administrative sections?

Research Method
The research method is according to the library study of the present laws and decisions in the field. Cultural-historical properties ownership in the laws and regulations
The ownership and its features are as above-mentioned. The ownership is significant in the present society as the method of personal economic relationship adjustment. Respecting one’s control over the objects gives him authority to protect his material benefits. This ownership is fair, defensible, and even sacred. The respect for it is as the blood of human and even more than Kaaba in Islam. The constitution of Islamic Republic of Iran, paragraph 22, it is mentioned as following: “The property of the persons is safe from assault unless the law approves” and in paragraph 47 it is mentioned: “The legitimate property is respected and the law designates its rules”. Some lawyers describe the respect for personal property as the fundamental respected laws and its soul (Katouzyan, 2010: 133).
In paragraph 3 about the protection of national property, approved at 1930, two sorts of properties are mentioned; the properties without personal owners and the properties with personal owners. These tangible and intangible properties could be faced according to paragraphs 3 and 4. Additionally, the personal properties are mentioned in the law of land and construction purchasing for the protection of historical and ancient properties, approved at October 1968, paragraph 1. The properties with or without owners will be discussed here (Khodadadi Larzjan, 2016: 5).
Obviously, thousands of properties with personal owners cannot be only safeguarded by law that is approved 80 years ago and is enforced unilaterally. It means if the owners of the historical properties know that they are not alone on protection their properties and this might improves their social position and their benefits they will not take those properties abroad. 
In another hand the inscribing of a property in the national list destructs their property right for the personal property owners. Therefore, the destruction of the properties accelerated according to the more nationally inscribed process in 1990s. The owners destructed the buildings as they knew they will not be able to sell, be benefited or destruct their properties after inscribing them in the national list of cultural heritage. The owners whose properties were inscribed previously were shocked for some times and due to the consultation of the lawyers found out the legal solution and complained in Court of Administrative Justice.

Conclusion
The attention and support of the government of the legal cultural-historical owners’ property rights and checking property conflicts and also the separation of personal and public ownable properties (with respect to the governmental sovereign rights) could be one of the best methods to encourage people to identify and protect the mentioned properties and preventing them from being exported illegally. 
According to paragraph 4 of the constitution, all the laws should be congruous with the religious rights and a rules should be religiously interpreted accordingly. As, the property is of the legal rules and respected by the sacred lawgiver in Islam, the lawmaker could not regard the property as a public benefit tool. Ignoring the property right could divest thee economic drafty and help the export of the property from the society and to harm the public and personal benefits. Regarding the properties as not being absolute and allowing the government to threating the personal property right leads to disrespecting the property right. Therefore, there is not a common method for confiscating cultural-historical properties and the discovered ones and also a right for the finder- with respect to the situation of the discovery process and the place- although very little. This could be either usurpation and forbidden by the religion or could cause more traffic and secretly keeping the properties and eventually destruction the national property. The conflict of the public and personal benefits of historical buildings and also the lack of a serious, functional and legal solution could lead to the destruction of the constructions through the years and the blame of the future.
Therefore, there is an urgent need for a religious, critical and courageous review of the law with respect to the constitution and international laws in order to conclude public and personal property limitation and identifying the features of property to respect the owners’ right and prevent the traffic of cultural-historical properties.

Abstract
Throughout history, historical architectural works have been maintained, changed in use, expanded spatially, and had architectural elements added. These interventions and additions contribute to the dynamic nature of a structure. However, dealing with these additions, whether through familiarization, complementary conservation, or occupation of the constituent elements, can be a complex process. Proper actions in conservation, stabilization or destruction require an understanding of the reasons behind the existence of each layer, which could provide the basis for essential actions. This research aims to examine the formation of historical layers over time. It seeks to address questions such as the role of historical layers in conservation decisions and the process of a building’s evolution. This study is classified as applied and developmental research, utilizing a combination of strategies and research methods. It will be a qualitative research study based on a case study approach, utilizing archival documents, fieldwork, and library resources, and documentary data collection. The study will place a particular emphasis on conducting field observations. The Pir Bakran building has been chosen as an important architectural feature to illustrate the path towards understanding buildings with multiple historical layers. It heavily relies on the research method based on case samples and data analysis. Ultimately, this research emphasizes the importance of a comprehensive understanding of historical structures and their different aspects throughout the conservation process. This includes accurate knowledge of the work’s existence, nature, and the recognition of all historical layers and the reasons behind their creation as the work has developed and evolved over time. Such understanding forms the foundation for effective and proper conservation.
Keywords: Architectural Extensions, Historical Layers, Evidence- Based Restoration, Pir Bakran Mansion.

Introduction
The 11th article of the Venice charter suggests that the valid contributions of all periods to the building of a monument must be respected, since unity of style is not the aim of a restoration. When a building includes the superimposed work of different periods, the revealing of the underlying state can only be justified in exceptional circumstances and when what is removed is of little interest and the material which is brought to light is of great historical, archaeological or aesthetic value, and its state of preservation good enough to justify the action. Evaluation of the importance of the elements involved and the decision as to what may be destroyed cannot rest solely on the individual in charge of the work. So, it would appear that the exceptions allow for intervention in the structure and the removal of layers, especially extensions. But there is a question: what feature of that particular layer enables intervention?
However, many theorists argue that the presence of historical layers within a structure affects its authenticity, particularly in light of the fact that material integrity is taken into account when determining the historical accuracy of a work The Nara document (1994) of course, this issue is related to various perceptions and the gradual emergence of the notion of authenticity. The Nara document (ICOMOS, 1994) brought up a never-before-discussed issue: the varying perspectives on authenticity across different cultures. Effective conservation calls for the accurate reading of historical layers in valuable buildings and an understanding of the factors that led to the formation of additional layers in various eras. The research’s central premise is that historical layers are intentionally created over time.  
The hypothesis of this research is “creation of historical layers over time is purposeful”. The research questions include: What role do historical layers play in historical decision-making? How does the process of building evolution occur? What are the reasons for the formation of historical layers in a building? Will be. The historical monument of Pir Bakran was the subject of a case study that was looked into in order to comprehensively and deeply clarify the topic, content and understanding of the phenomenon within the context. Due to this monument’s historical feature, varied uses throughout its history, and multiple significant historical layers with various causes for formation, it has received discussion that hasn’t been done before. It will be a qualitative research based on a case study approach, utilizing archive documents, fieldwork, and library and documentary data collection, with a particular emphasis on field observations. The so-called process that should be followed in order to understand the building with different historical layers is indicated by an examination of the case study’s outputs.

Identified Traces
Over time, conservation theories from the 20th century have revealed the various facets of authenticity. These studies have demonstrated that throughout its history, authenticity has been a variable and relative concept. Theoretically, the approach to the idea of authenticity in charters and documents has significant implications for conservation and interventions, particularly when choices are made regarding the conservation or removal of historical layers. It has been looked over and read again to come to a conclusion about the historical layers. The emphasis was laid on the necessity to respect and maintain the authenticity of historic monuments as well as to safeguard them an appropriate use “no less as works of art then as historical evidence”. These aspects, in fact. From the essence of the theories of conservation, the questions around which debates had been going on for more than a century, and where opinions had often been divided (Jokilehto, 2005: 422).
Because the building’s historical eras reveal the history of the monument and provide tangible and intangible proof of the decisions made during its lifespan, entire portions of the evidence should be preserved. Conservation of historical evidence is crucial because loss shouldn’t happen as a result of preservation since a monument’s history can be viewed as a component of its value. The responsibility for safeguarding the historical layer, which implies the building’s life, survival, and durability, rests with the decision-makers. Buildings’ historical layers all work together to create a cohesive whole and give it consistency. In fact, every layer is a historical record of its time and shouldn’t be altered, moved, or removed during the intervention. The originality of a building’s overall design is also reflected in the originality of the building’s component parts or historical layers.

Conclusion 
Based on the research, which included details and changes identified in the Pir Bakran tomb’s architectural elements of and specific categories, determining the exact date of extension and added decorations with using inscriptions, old photographs, archaeological findings and architectural evidence, it determines that the Pir Bakran tomb has different and numerous historical periods, which makes it particularly complicated. This building’s construction began with a small adobe room, which was later joined by a lofty three-story structure, and due to political, religious and geological developments, decorative and structural elements with different periods are added to it. Some of the extensions were created while completing the Pir Bakran tomb and related to the construction period of the building. The expansion and additional elements of these periods, such as the additional belt, the southeast entrance, etc. shows the structural and decorative evolution of the building. In fact, a historical monument is the result of the combination of various historical layers that have formed over time and blended together. These layers have experienced ups and downs and, at times, have become intertwined, ultimately reaching us in their present state. Therefore, the removal and cleaning of these extensions would be against preservation principles. It has actually been necessary to conserve some of the Pir Bakran building’s historical layers, so it would seem necessary to maintain the structure’s integrity.

Abstract
Lorestan province has established the connection between the capitals and important cities of Iran during different eras. The need for quick and easy access and permanent communication between these areas has led to the construction of huge bridges despite the rivers full of water and deep valleys. Because these bridges are a natural interwoven complex and have interactions with humans, bridges over time in the geographical area of Middle Zagros of Lorestan connect with great civilizations and in a way realize human rights and religious, ethnic, and economic relations. and cultural as well as the development of welfare, security and comfort are used in difficult mountainous areas, they can well represent the concepts of the cultural landscape. Studying these properties and their cultural landscape can help to identify the components of cultural landscapes and their conservation in addition to conserving the bridges themselves. On the other hand, the first and most important step is to identify the challenges that have not been identified and classified so far. Based on this, the research aims to identify the challenges of conserving the cultural landscapes of Lorestan’s historical bridges through the review and analysis of documents related to this issue. In this research, library and field information was collected on the valuable historical bridges of the Kashkan River, and then the concepts of challenges and their subsets through analysis using the qualitative research method. Data analysis was done through coding operations at 3 levels and finally, the challenges and sub-challenges related to it were categorized into 6 general categories according to the characteristics and indicators of the study samples.
Keywords: Conservation Challenges, Historical Bridges of Lorestan, Cultural landscape, Kashkan River, Coding.

Introduction
Bridges have existed in the mountainous land of Iran as buildings with Iranian architecture since prehistoric times. These properties made the distances shorter and faster because they made it possible to pass easily and safely through the natural complications of rivers and valleys. The need for quick and easy access and permanent communication between these areas has led to the construction of huge bridges (Minorsky, 1937). So far, a significant number of bridges have been reported in the mountainous land of Zagros, which surrounds Khuzestan (Siroux, 1949). Most of these bridges are located in Lorestan. Lorestan is located between the two ancient capitals of Susa and Hamedan. Therefore, the existence of roads, highways and bridges has been necessary as a means of communication. The traces of 100 historical bridges have been observed in more than 25 ancient sites on the map of Lorestan, some of which were built in the Sassanid period in parallel with the expansion of cities and have made great progress in terms of engineering methods and understanding of hydrodynamics it has been observed. Lack of awareness and knowledge of the high value of these properties and related elements (cultural landscape) have caused them to be exposed to much damage. On the other hand, the custodians of conservation have never been able to achieve the necessary successes in the field of conservation of Lorestan historical bridges due to a lack of knowledge of the challenges of conserving these properties and the context in which they are located and the one-dimensional view of conservation on this issue.
The challenges faced in conserving cultural landscapes show the inefficiency of the current system of conserving cultural landscapes, which, if not identified and categorized and solutions are not considered, can lead to the following crises at different times:
• The emergence of a one-dimensional perspective (mere physical protection) and one-dimensional approaches such as a product-oriented approach to the issue of cultural conservation of historical bridges of Lorestan;
• Ignoring the important and key issues in planning the cultural landscape of Lorestan historical bridges;
• Inability to educate and attract the participation of the public to preserve these valuable properties;
• Failure to provide appropriate solutions and not identify internal and external threats in the field of policy and legislation to conserve the aforementioned properties;
• Making the problem of increasing the level of expertise of experts concerning the mentioned cultural landscapes.
Therefore, this research has tried to introduce and categorize the challenges as far as possible to understand. Considering the qualitative and objective of the research, to achieve the research objectives, the following questions are raised:
• What are the challenges of cultural conservation of Lorestan historical bridges? 
• How can we achieve a classified, classified structure of the challenges of conserving cultural landscapes of Lorestan historical bridges?

Identified Traces 
Since each qualitative research is unique and inimitable, the analytical approach used in this research is also unique, but as mentioned, coding was done in 3 Stages through searching in documents, and related charters and used in the form of first-round, second-round (middle) and third round (post-coding). The term “cultural landscape” itself has been a double essence in its nature since the early years of its creation in the field of scientific societies. The challenges posed in conserving cultural landscapes themselves demonstrate the inefficiency of the current system of cultural landscape conservation. Eventually, 137 codes to 68 codes and finally 18 common codes in the field of cultural landscape conservation challenges were achieved. This research has been conducted by continuing to analyze and adapt the common outcomes with the study samples, reaching 10 common categories and 6 main concepts that form the main framework and conclusion framework of the research.
“These concepts are the beginning of writing theories, reading the challenges of conserving the cultural landscape of Lorestan historical bridges, and the last stage of the journey from reality to abstraction.”
Therefore, as mentioned, the challenges that have been achieved from the researcher’s study in the literature of the research subject to conserve cultural landscapes have been used and adapted with the field studies of the researcher to achieve the challenges of cultural landscape conservation of historical bridges, were finally categorized into the following 6 categories:  
• Policy making and legislation;
• Conservation approaches;
• The level of expertise of cultural landscape experts in the areas of identification, evaluation, monitoring and management of cultural landscapes;
• Educating the community to conserve cultural landscapes
• Threats arising from internal and external factors of cultural landscapes; and
• The paradigm shift of Conserving Cultural Landscapes.

Conclusion
This research tried to identify the meanings and concepts of challenge, as qualitative and applied research, and to classify the challenges of cultural conservation of historical bridges of Kashkan River in Lorestan by analyzing the literature and theoretical foundations. Finally, these challenges were divided into 6 groups through coding in three stages and the path from reality to abstraction, with related sub-challenges of each category. The number of codes and percentage of each of the challenges were presented in the relevant tables to be able to familiarize readers with them, study the most important of these challenges and their impact on the studied properties in different dimensions if needed and be aware of them. 
In response to the first question of the research, all the challenges of conserving the cultural landscapes of the mentioned historical bridges were obtained through library and field studies and then by analyzing the literature and theoretical foundations of the subject in 6 general categories along with the sub-challenges. Challenges that each one needs to understand, plan and use different experts to meet them at different time intervals.
In response to the second question, the research attempted to achieve a structured, classified, and categorized framework by collecting, and analyzing the literature and theoretical foundations of the research, exploring the concepts and challenges of conserving cultural landscapes through the process of conservation in charters, conventions and treaties related to the subject, and localizing the mentioned challenges to be adaptable and using them as a conservation factor.
These achievements are certainly not complete and only part of the researcher’s achievements in this field are due to interest and dependence on valuable and unrepeatable properties of the historical bridges of Lorestan. properties that have embraced the identity and cultural values of a people from a long time ago and require the participation of all people, especially local communities whose main beneficiaries. In all stages from identifying challenges to conserving cultural landscapes of Lorestan historical bridges, the unmatched role of indigenous people and local communities should be considered the most important factor in conserving historical bridges, because they are the main owners of these monuments and the most important unclaimed conservationists.

Abstract
Many important materials throughout the world are composed of a variety of textiles, which are stored and presented in museum collections, galleries, and libraries. These textiles are one of the most important elements of cultural heritage and interpret essential objects that document the past human life, artistic creations, international trade, agricultural development, technological developments, and their cultural and social values.  As a result, it is necessary to study and apply suitable methods to protect and conserve these kinds of unique heritage textiles for our future generations. The method of conservation of these cultural-historical textiles is one of the most versatile branches of conservation and depends on various parameters. A number of bio-deterioration of cultural-historical textiles and also the disadvantages of conservation methods on these objects, human health and the environment, show the need for evaluating the bio-degradation mechanism of different microorganisms on these kinds of textiles and the use of latest methods for their conservation. In this way, the present work aims to investigate how cultural-historical textiles have been degraded, as well as the latest conservation methods. To achieve the purpose of the research, the qualitative content analysis method was used. The main research questions are what is the mechanism of biodegradability process of textiles? What is the importance of nano technologies in the protection of historical textiles? The results showed that one of the newest and most effective methods of protecting cultural-historical textiles against erosion caused by biological factors is the use of nanomaterials. These panicles have been intensively studied for various textile applications and demonstrated to provide multi-functional performance such as self-cleaning, release of dirty, protection against ultraviolet rays, antimicrobial properties, long-lasting, and multi-functional performance without compromising the intrinsic properties of the textile, which can be utilized to protect the cultural-historical textiles and slow down their degradation processes.
Keywords: Museum, Cultural-Historical Textiles, Conservation, Microorganisms, Nanomaterials.

Introduction
Since prehistoric times and in all cultures, textiles have played an important role in the traditions and life. They have been considered one of the most important elements of cultural heritage that in different periods of a country history have usually been a number of antique textiles, such as decorative and artistic fabrics, clothing, carpets, tapestries, ecclesiastical vestments, woman’s belts, bags, and paintings. They are mainly obtained from tombs, archaeological excavations, mansions, crypts, sunken ships, and churches. Although, these valuable textile artefacts interpret essential objects that document the past human life, artistic creations, international trade, agricultural development, technological developments, and their cultural and social values but they are considered to be degradable materials due to a combination of various pollutions, biological, physical, environmental, and chemical parameters. The challenge has been to develop effective strategies for the conservation of these cultural-historical textiles, considering the strategies depend on several factors such as storage conditions, textile ages, the chemical types of their fibers and also their history period of use. There are different chemical and physical methods to protect from the historical textiles (Gutarowska 2017: 2388-2406; Karbowska 2011: 223; Sequeira 2012:  67; Valentin 1999: 85; Wirtanen 2003: 293). Nowadays, nanomaterials and technologies are becoming more important than the physical and chemical methods due to their multi-functional performance such as self-cleaning, release of dirty, protection against ultraviolet rays, antimicrobial properties, long-lasting, and also due to their multi-functional performance without compromising the intrinsic properties of the textile, which improves the conservation process of cultural- historical textiles and slow down their degradation processes (Lite et al., 2022: 610; Gutarowska 2014: 277; Lite et al., 2022: 609; Zambrano et al., 2020: 9817; Syafiuddin 2019: 794).
Following this tendency, there are several worldwide studies available on this regard but very limited studies have been done in Iran. These studies have been mainly investigated the effects of optimal environmental conditions, the atmospheric pollutants, and ultraviolet rays on the conservation process of textiles (Kianoush 2008; Samanian and Bahmani 2018; Hamzovi 2019). This is in while; the majority of Iranian studies have various drawbacks in terms of evaluating the bio-degradation mechanism of different microorganisms on the historical textiles and the use of latest methods for their conservation. In this regard, the present study attempts to disclose how cultural-historical textiles have been degraded, as well as the latest conservation methods by using descriptive and analytical method and also based on library information. 

Discussion 
The term biodegradation is defined as an irreversible process leading to a significant change of the material properties by the action of vital activities of microorganisms (through enzymatic or metabolic action)، (Zambrano et al., 2020: 9789). This biodegradation of organic compounds frequently causes the conversion of many of oxygen, carbon, nitrogen, phosphorus, sulfur components in the primary molecules to the inorganic products and also creates of new cell material. In general, stages of biodegradability of materials can be expressed in the following (Fig. 1)، (Nofal 2022: 5-6):
A) Primary stage: Substance chemical structure alteration resulting in substance removal of a definite property.
B) Environmentally acceptable stage: The biodegrading process to the extent of elimination of specific unacceptable compounds properties. This process is similar to the primary biodegradation approach, and it depends on the environmental conditions.
C) Ultimate is full compound decomposition or breakdown into simple molecules fully reduced or oxidized (such as CO2/methane, nitrate/NH4+, and H2O). 
The textile biodegradation process depends on the composition of the findings and the storage conditions and can occur slowly or quickly in the three following stages: 1) bio-deterioration and bio-fragmentation, 2) assimilation, and 3) Mineralization. (Lite et al., 2022: 608). Microorganisms digest the organic products of plastic degradation under aerobic or anaerobic conditions (Zambrano et al., 2020: 9790). The process of decomposing organic matter in the existence of oxygen is called aerobic bio-degradation. Anaerobic respiration is the practice of decomposing compounds by the action of microorganisms in oxygen absence and bacteria and fungi use the acceptor of an electron other than O2 as a chemical entitle (Nofal 2022: 7). 
Nanotechnology is revolutionizing materials science in a pervasive way, in a manner similar to polymer chemistry’s revolution of materials science over the preceding century. The continuous development of novel nanoparticle-based materials and the study of physicochemical phenomena at the nanoscale are creating new approaches to conservation science, leading to new methodologies that can “revert” the degradation processes of the works of art, in most cases “restoring” them to their original magnificent appearance (Giorgi et al., 2010: 695). The most intensely studied nano-structures for textile artefact conservation are metal nano-particles (AgNPs), metal oxides (zinc oxide, magnesium oxide, and titanium dioxide), hydroxide nanoparticles (calcium hydroxide and barium hydroxide) and modified nano-clays due to their remarkable antimicrobial properties, UV-absorbers, water-repellents, and dirt repellents (Lite et al., 2022: 609; Giorgi et al., 2010: 702-703; Palladino et al., 2020: 3). 

Conclusion
Our country, with its ancient history, is one of the most important centers with rich cultural-historical works in the world. A large part of these works are textiles which can be degraded using microorganisms due to their chemical structure. More and more studies are necessary for the field of historical textile conservation to preserve the memory of our predecessors, maintain up-to-date knowledge regarding new methods, and for future generations. Most of the studies conducted in Iran, have been investigated the effects of optimal environmental conditions, atmospheric pollutants, and ultraviolet rays on the conservation process of textiles. This is in while; the majority of Iranian studies have various drawbacks in terms of evaluating the bio-degradation mechanism of different microorganisms on the historical textiles and the use of latest methods for their conservation. In this way, the present work attempts to take a step towards the existing gaps. According to the results of this research, it can be concluded that the term biodegradation is defined as an irreversible process leading to a significant change of the material properties by the action of vital activities of microorganisms. This process occurs in the three stages i. e. bio-deterioration and bio-fragmentation, assimilation, and mineralization. The mineralization catabolic pathway depends on the environment where the microorganisms can grow and they digest the organic products of plastic degradation under aerobic or anaerobic conditions. During both processes, aerobic or anaerobic, microorganisms need a carbon source for growth and reproduction. 
In order to reduce the biodegradability of textiles, several physical and chemical conservation methods have been reported in the literature. The main method of preservation is maintaining the findings a microclimate to limit degradation by adjusting the brightness, humidity, and temperature of the area in which they are stored or exposed. Recently, special attention has been given to nanomaterials. Nanotechnology is revolutionizing materials science in a pervasive way, in a manner similar to polymer chemistry’s revolution of materials science over the preceding century. The continuous development of novel nanoparticle-based materials and the study of physicochemical phenomena at the nanoscale are creating new approaches to conservation science, leading to new methodologies that can “revert” the degradation processes of the works of art, in most cases “restoring” them to their original magnificent appearance. The most intensely studied nano-structures for textile conservation are metals, metal oxides, hydroxide nanoparticles, and modified nano-clays due to their remarkable antimicrobial properties, UV-absorbers, water-repellents, and dirt repellents.

Abstract
Iranian architects often designed structures to serve multiple functions beyond their primary purpose, a practice heavily influenced by Iran’s hot, arid climate and long summers. This multi-functionality is most evident in water-associated architecture, particularly in Isfahan’s historical bridges. Despite extensive research on Isfahan’s architecture, this specific aspect of its bridges has been understudied. This research aims to re-examine the non-transportation functions of four Isfahan bridges: Pol-e Shahrestan/Ji, Pol-e Allah-Verdi Khan/Si-o-se-pol, Pol-e Khaju/Shahi, and Pol-e Jubi/Sa’adat-Abad, highlighting their role in ceremonial and environmental landscape architecture. Main Research Question and Hypothesis: The study investigates how and why ceremonial functions were integrated into these bridges. It hypothesizes that this practice was inspired by Indian Jal Mahals (water palaces), introduced to Iran via extensive political and cultural exchanges during the Safavid era. Research Method: This study employs a historical-descriptive approach, with data gathered through documentary research and analysis of historical sources and travelogues. The findings indicate that while the concept of ceremonial water pavilions (Cheshmeh Emarat in Iran, Jal Mahal in India) pre-existed, its application on bridges was an innovation in Safavid Iran. The bridges served as ceremonial platforms for royal events like the Abrizan (Water Sprinkling Festival), receptions for ambassadors, and public spectacles. Furthermore, they played a crucial role in microclimate moderation by creating reservoirs that increased humidity and helped recharge underground aquifers, addressing critical environmental needs of the capital city.
Keywords: Historical Bridges, Cheshmeh Emarat, Safavid Isfahan, Jal Mahal, Ceremonial Architecture, Landscape Architecture.

Introduction 
This paper explores the multi-functional design of Safavid-era bridges in Isfahan, which extended beyond mere river crossings to incorporate significant ceremonial and environmental roles. This architectural ingenuity was a direct response to Iran’s challenging arid climate and the socio-political ambitions of the Safavid court. The study focuses on how the bridges Pol-e Shahrestan, Allah-Verdi Khan, Khaju, and Jubi were integrated into the urban and royal landscape. While the paradigm of the water pavilion (Cheshmeh Emarat) was known in Persian and Indian (Jal Mahal) architecture, its adaptation onto bridge structures represents a unique Safavid development. This research addresses a gap in the existing literature by systematically analyzing these bridges not just as feats of engineering, but as central elements of ceremonial life and environmental engineering in the capital.

Materials and Methods 
This research is based on a historical-interpretive methodology. Data was collected through meticulous documentary research, including analysis of primary sources like European travelogues (e.g., by Chardin, Tavernier) and Safavid chronicles. Secondary sources encompass modern scholarly works on Safavid architecture and urbanism. Architectural analysis was conducted by examining historical plans, photographs, and existing structures to understand the form and function of the pavilions. The comparative method is used to draw parallels between the Iranian Cheshmeh Emarat and the Indian Jal Mahal tradition, tracing potential routes of cultural and architectural influence during the 17th century.

Data and Findings 
The investigation reveals distinct evolutionary stages:
• Pol-e Shahrestan: An older bridge onto which an octagonal pavilion (Hasht Behesht plan) was added during the Safavid period, representing an architectural annexation rather than an original design.
• Pol-e Allah-Verdi Khan (Si-o-se-pol): Built by Shah Abbas I, its primary function was connectivity. Ceremonial activities were initially held in the vaulted spaces beneath the bridge deck due to structural constraints, serving as a royal loge for the Abrizan festival and receiving dignitaries.
• Pol-e Khaju: Constructed by Shah Abbas II, it represents the pinnacle of this integration. Two central pavilions (Beyglarbeygi), adapting the Hasht Behesht plan to the bridge’s axis, were purpose-built as ceremonial platforms. The bridge could be dammed to create a vast lake for boating, fireworks, and reflections of upstream palaces like Ayeneh-Khaneh.
• Pol-e Jubi: This bridge provided private access to royal gardens. It featured a central pavilion (now destroyed, but documented in European engravings) similar to the one on Pol-e Shahrestan, offering the royal family a secluded vantage point.

Discussion 
The findings confirm the hypothesis that the sophisticated development of bridge-pavilions in Safavid Isfahan was influenced by cultural and political exchanges with the Indian subcontinent, where the Jal Mahal tradition was well-established. The Safavids adeptly synthesized this influence with pre-existing Iranian concepts like the Cheshmeh Emarat and the ancient Abrizan festival. This discussion argues that these structures were not merely aesthetic additions but vital components of urban infrastructure. They served as instruments of royal propaganda, stages for displaying sovereign power to both the public and foreign emissaries. Furthermore, the creation of artificial lakes through damming was a brilliant hydrological strategy. It addressed Isfahan’s environmental needs by significantly moderating the microclimate through evaporative cooling and critically recharging the subterranean aquifers that supplied the city’s water via qanats.

Conclusion
In conclusion, the historical bridges of Safavid Isfahan exemplify a profound integration of multifunctional design. Iranian architects, responding to climatic necessities and royal ambition, masterfully extended the function of these structures from mere utilities to complex ceremonial platforms and environmental regulators. The practice of adding pavilions to older bridges or incorporating them into new designs was a strategic innovation in the landscape architecture of the era. While inspired by the Indian Jal Mahal, the Safavid implementation on bridges was an original contribution. These structures became iconic urban elements, central to the city’s public ceremonies and essential to its ecological balance. They stand as testament to a holistic architectural vision where utility, ceremony, and environmental technology were seamlessly woven together, defining the grandeur of Isfahan as a Safavid capital.

Abstract
Undoubtedly, the southern area of Tehran province, which has been formed in the fourth region over time, especially in the late Islamic centuries, based on historical sources; It was always of great importance for the governments of this era from the point of view of geographical and political location. One of the reasons for the importance of this area was its location on three important communication routes that connected Tehran to Qom. The above research was carried out with the objectives of identifying and documenting as well as understanding the formation and function of related facilities in the ancient roads located in the south of Tehran to Qom province, in which two questions are also raised: 1) the most important communication roads located in the southern part of the province What are the communication routes between Tehran and Qom? And 2) which pattern or patterns did the studied road network generally follow? Based on this and relying on historical written sources and archeological field studies, we can propose the following hypotheses: three important communication routes in the studied area, from the dimensions of road scenery [residence-welfare, security-guidance-movement scenery] which are a They were a coherent group, they obeyed. Routes that, apart from having (commercial and economic effects) Functions on the communities living in their neighborhood; they also had many effects on the (cultural and social relations) of these societies. The present research was done with descriptive-analytical method and gathering information in the form of documentary and historical studies and archeological investigations. The results of the present research indicate that three important communication networks [1) Abdul Azim Ray Gate - Kenargerd - Dier kechein - Qom, 2) Aliabad - Hoze Sultan - Qom (abandoned) and 3) Aliabad - Manzariyeh - Qom] in the southern region of Tehran province. It was located towards Qom in chronological order.
Keywords: Road Network, Tehran, Qom, Late Islamic Centuries, Archaeological Evidence, Historical Texts.

Introduction
Regarding the description and recognition of the ancient and communication routes from the south of Tehran province to Qom in the Islamic era, at the beginning with the center (Rey) and later (Tehran), there have been several historical and geographical documents that show that the communication routes The above in this area were of great importance for the governments of this period. Ibn Faqih, describing the main roads of Ray to the neighboring areas in terms of commercial nature, says: Goods were also produced by Ray artisans, they made crafts such as combs and salt pans, etc. from wood. Ray weavers were also famous worldwide and all kinds of They exported clothes to the eastern and western regions through the important roads of this city) (Ibn Faqih, 2000, 51). Moghdisi also writes about the roads of Ray from a (mobility-security) point of view: ((the easiest and most prosperous road in Iran is the road of Ray)) (Moghdisi, 1982: 718) and further says: it is clear that this feeling Comfort and security should be established for travelers so that they can easily take advantage of all the sights and facilities provided near the road (ibid., 574). Ibn Hawqal also paid attention to the Ray road from the (commercial nature) and in this context he says: Apart from Isfahan, which was a commercial and important city, from Iraq to Khorasan (Ray) can be mentioned, which is The reason for having different main and secondary ways in terms of production and export of goods is unique and significant (Ibn Hoqal, 1987: 106). Bakran considers the distance between Ray and Isfahan to be about 62 farsang (Bakran, 1963: 15) and Imam Shushtari, like Bakran, considers the distance between Ray and Isfahan to be 62 farsang (Imam Shoshtari, 1960: 35). Mostofi states that the distance between Ray and Isfahan is 86 farsang (Mostofi, 1983: 51). In the last few decades, our understanding of the above-mentioned communication routes relied more on the same historical documents. However, due to the abundance of archaeological evidence related to these routes, which included buildings and facilities related to them; In previous years, they have been studied and investigated by some researchers and archaeologists in the field, and these archeological evidences themselves support the first hypothesis in line with their alignment with the writings of historical-geographical texts and travelogues in the best possible recognition of communication routes. It illuminates between the two cities of Tehran and Qom.

Discussion
The southern region of Tehran province was considered as one of the key strategic and geographical regions during the late Islamic centuries. The existence of numerous buildings and intermediate structures in the three ancient routes of Tehran - Qom, shows the archaeological evidence and the importance of this region. As mentioned, this highway starts its route from the south of Tehran province and passing through the cities and villages located in this area to the city of Qom and from there, turning into several branches to other parts of the country such as Isfahan, Kashan, Arak and others. The southern regions are connected. One of the most important features of this highway is its (cultural and religious) dimension. The cultural and religious dimension of this course can be seen as the first option that was always considered by the rulers of the late Islamic centuries, especially Safavieh and Qajar. The reason for this importance was the existence of the holy court of Hazrat Masoumeh in the city of Qom. Therefore, this issue caused the rulers of the later Islamic centuries to build and erect numerous buildings and facilities on the way to the extent possible for the well-being of these pilgrims and caravans, and many of these buildings are still standing. Another importance of Tehran-Qom highway; It was connected with the Tehran-Khorasan highway, which along with this highway was also considered one of the cultural routes and thresholds of Iran’s nobility. The third strategic importance of the Tehran-Qom highway is the ((commercial)) dimension in the way that in the late Islamic centuries, this highway was a very important bridge for the exchange of commercial and commercial goods that went to Tehran and the north of the country through Bushehr port. were carried One of the other important issues that always add to the importance of the Tehran-Qom highway was the (political and military) dimensions, because the statesmen of the late Islamic centuries [Safavieh and Qajar] to advance their goals in these fields and reach the capital as quickly as possible. As well as the open waters through the Persian Gulf and the Oman Sea and on the other side of the Caspian Sea, they urgently needed a good route to achieve these goals, which has high levels of amenities and road-dependent facilities. Therefore, the existence of these mentioned dimensions has proved the special importance of the southern region of Tehran province.

Conclusion
Based on the questions and assumptions raised, as well as citing historical sources, archeological investigations and the analysis of these components together, we can reach the conclusion that the southern region of Tehran province due to its special cultural and political position that during the last centuries Islam has always been important from the rulers of this era, and on the other hand, categories such as trade brought the transfer of cultural and social experiences to the people living along these communication networks, and these communities themselves are somehow a part of this economic cycle. and were considered cultural. Therefore, the existence of these three important communication routes: 1) Abdul Azim Ray Gate - Kenargerd - Dier kechein - Qom 2) Aliabad - Hoze Sultan - Qom [abandoned] and 3) Aliabad - Manzariyeh - Qom, which also followed the patterns of Manzariyeh Road. The importance of this area is increasing. so, from the archaeological evidence that included buildings and intermediate structures [caravans and bridges], he also acknowledged that the studied routes were always the place of traffic and passage of many commercial caravans and travelers. However, several reasons can be imagined in the field of recognition, formation and functioning of these communication ways and the buildings and structures located in them: 1) the history and long history of the territory of southern Tehran province in the creation of roads and facilities related to them. 2) Two factors of preparation of main roads and provision of comfort facilities and safety of travelers and caravans ((road monitors)) which were realized by completing road construction and construction of intermediate buildings: a) establishment of caravanserais and shelters. b) Creating water structures and solving problems of lack of water in these routes (reservoirs and glaciers). c) Establishing security and guarding caravans and passengers. 3) The religious and political competitions of the governments of this period [Safavieh] with other governments [Osmani] in order to encourage the people of Iran to visit the shrines. 4) The military and administrative dimension and the political competition of the Western governments such as Russia and England were taking steps to dominate the roads of this region in the advancement of their colonial interests. In the end, what can be said about these ancient ways: that they are the same communication networks of today that have continued to exist with little changes.

Abstract
Identity is one of the concepts that has a wide meaning in humanities. In recent years, ‎the issue of identity has become more important in the face of globalization. ‎Therefore, the identity of cultural-historical rilcs with different concepts has been ‎the subject of many international documents, including the Scientific and Cultural ‎Educational Organization of the United Nations, UNESCO and the International ‎Council of Monuments and Sites, ICOMOS. How the concept of identity has been ‎considered in international documents related to cultural heritage, such as UNESCO ‎and ICOMOS, is a question that this research addresses. Based on this, in the current ‎research, the characteristics and dimensions of the concept of identity in these ‎documents were examined and related concepts were extracted and analyzed. For ‎this purpose, the identity contained in the mentioned documents was examined from ‎the framework of social sciences. Studies related to social sciences have been used ‎interpretatively and content analysis method to examine international documents. In ‎the content analysis, after a detailed study of the texts, key phrases and codes were ‎extracted and classified into three main categories and ten subcategories. The main ‎categories include identity, identity characteristics and identity dimensions. By ‎analyzing the obtained results, a model for investigating the identity of a cultural-‎historical relic was explained. According to this model, the identity type of the ‎cultural-historical relics is one of the seven types of identity, which includes three ‎one-dimensional types, three two-dimensional types, and one three-dimensional ‎type. This model is useful in understanding the dimensions and identity aspects of ‎cultural-historical rilcs. The importance of this model lies in the ‎comprehensiveness of knowledge that is obtained in relation to cultural-historical ‎relices, because the comprehensiveness of knowledge of cultural-historical relics ‎makes it possible to take the most appropriate way to face them.
Keywords: Identity, Cultural-Historical Relics, UNESCO, ICOMOS, International Documents.

Introduction
In the contemporary century, with the emergence of the new trend of globalization, the main values ‎related to cultural heritage faced emerging social and economic facts as well as sustainable environmental ‎development. On the other hand, industrial developments were another factor that affected the ‎disappearance of many cultures and even previous industries. For this reason, along with the growth of ‎modern industrial society and globalization, sacred landscapes and sites are facing the danger of ‎extinction. So that after the ‎‏19‏th century, we have witnessed the complete decline of some cultures, which ‎have buried with them the knowledge of the location and meaning of the sacred sites and have erased ‎them from our minds. However, there are many areas that still preserve their traditions.  Accordingly, the ‎issue of cultural identity has become one of the central issues in modern cultural policies and has become ‎the subject of many international documents in different ways. Therefore, the purpose of this research is: ‎‎”to explain how the concept of identity in cultural-historical relics is based on UNESCO and ICOMOS ‎documents‏”‏
In relation to how to deal with a relic, many documents have been compiled in recent years that have ‎tried to help the protection of historical relics. Here there are questions related to the concept of identity, ‎which are: How is the identity of cultural-historical relics explained in UNESCO and ICOMOS ‎documents? How can the intrinsic and credit dimension of the identity of cultural-historical relics in the ‎documents of UNESCO and ICOMOS be explained? The present research qualitatively answers the ‎questions raised by relying on induction in ICOMUS and UNESCO documents. The content analysis ‎method was used to study the documents. First, the main sentences related to the aforementioned study ‎axes were selected and then the key sentences were extracted from the main sentences. In the next step, ‎key sentences were coded. These codes were determined based on the concepts in the sentences. In the ‎next step, the extracted codes were placed under subcategories and in the final step, the subcategories were ‎classified under the main categories. ‎
In this research, the statistical population includes ‎‏15‏‎ documents related to UNESCO and ICOMOS, ‎which include regulations, recommendations and international charters from ‎‏1956‏‎ to ‎‏2005

Identified Traces 
Based on content analysis in UNESCO and ICOMOS documents, three main categories have ‎been formed under the title of identity, characteristics of identity, dimensions of identity‏. ‏
‏That is, in these documents, attention has been paid to the concept of identity in the ‎subcategories of cultural diversity, diversity of values and assets. In fact, in the documents, the ‎concepts related to the identity characteristics of the cultural-historical relics were extracted, which includes the ‎subset of aesthetic, cultural, social and special characteristics‏. ‏
A number of extracted codes were placed in the main categories of identity dimensions based ‎on the topic and content. These codes were classified in the subsets of intrinsic dimension, ‎primary credit dimension and secondary credit dimension‏. ‏
It can be said that the identity of the cultural-historical relics is based on having different dimensions, and the ‎difference in their identity is due to the difference in their dimensions. Therefore, some cultural-historical relics ‎are one-dimensional, some are two-dimensional, and some are three-dimensional. In fact, the ‎effect is the result of the performance of these dimensions‏. ‏
Based on the said identity dimensions, it is possible to explain a model based on limit cases for ‎a cultural-historical relic. The importance of these limit states is that it makes it easy to ‎understand the identity dimensions of the relics and avoids identifying some identity ‎dimensions. It also guides us to know which part of the identity of the relic is damaged. As a ‎result, it contributes to the pre-studies of conservation and restoration and causes them to be ‎pathological, as a result, identity measures are carried out in such a way as to avoid the identity ‎crisis of the cultural-historical relic. ‎ 

Conclusion 
In cultural-historical relics, the mentioned dimensions in interaction with each other form the ‎identity of the relic. Interaction in identity in one-dimensional relics is formed among the ‎characteristics of the same dimension, and in relics with two-dimensional and three-‎dimensional identity, the interaction between the characteristics of each dimension is formed ‎with other dimensions. In two-dimensional and three-dimensional cases, it is formed with an ‎intermediate space between its different dimensions. In this space, the identity dimensions of ‎the relic interact with each other to create a common space. This space is actually an ‎intermediate space that is formed between different dimensions of the relic, which is different ‎in each relic according to its unique position. The identity dimensions of the relic interact with ‎each other at the point of intersection, and this makes each relic express its identity according ‎to which one of the dimensions is closer. Identity development is not the result of a single ‎aspect. Rather, it is a formative thing based on the dialogue of different aspects of the relic. ‎This means that all aspects of the relic are in a mutual relationship and none of these aspects ‎alone can form the identity of the historical-cultural relic.‎

Abstract
Historic cities, as reflections of the interaction between natural and human forces over different periods, have always provided a basis for studying physical structures and spatial transformations. From this perspective, the historic city of Narāq—due to its particular geographical location along the communication routes from Kashan to western Iran and its access to natural resources and physical elements—has so far remained largely unexamined. The main objective of this study is to investigate and analyze the role of both natural and human geographical factors in the formation of the spatial structure and the physical transformations of Narāq throughout its history, an issue that has not yet been addressed in a comprehensive and systematic manner.   This study employs a descriptive–historical approach, utilizing both documentary and field data collection methods. Historical written sources—including geographical texts, travelogues, waqf deeds, and local documents—were analyzed.  The findings indicate that Narāq’s location along major historical trade routes and its access to water resources, combined with the region’s specific topographical conditions, played a pivotal role in its economic prosperity and in shaping the city’s linear spatial pattern during the Safavid and Qajar periods.  The findings indicate that Narāq’s location along major historical trade routes and its access to water resources, combined with the region’s specific topographical conditions, played a pivotal role in its economic prosperity and in shaping the city’s linear spatial pattern during the Safavid and Qajar periods. The interruption of these communication routes and the economic changes in the contemporary era have led to a decline in the city’s urban functions, creating a spatial disconnect between the historic core and the new urban developments. The research highlights the need to formulate conservation strategies and spatial regeneration plans that aim to restore the relationship between the historic elements and the city’s contemporary structure.
Keywords: Narāq, Historical Geography, Communication Routes, Spatial Structure, Historic City.

Introduction
Previous studies on the city of Narāq have primarily provided a brief examination of its physical fabric and individual historical monuments, without offering a systematic understanding of the role and impact of natural and human geographical factors in the city’s spatial and physical formation and transformation. Moreover, the alteration of communication routes in the contemporary period and the resulting disruption in the continuity of physical and functional connections have posed serious challenges to the city’s historical identity and spatial cohesion.
The central question of this research is how natural factors—such as climate, water resources, and topography—and human factors—including economic, cultural, and political relations—have, at different historical periods and in various ways, contributed to shaping the spatial and physical structure of Narāq, and what consequences this process has had for the pattern of the city’s contemporary development.
The study and analysis of the historical geography of ancient cities—particularly Narāq—is significant because these settlements represent a living reflection of the interactions between natural and human forces throughout history. Understanding the processes that shaped them provides a valuable basis for interpreting their spatial and historical identity, for planning sustainable development, and for formulating policies aimed at conserving urban heritage.
At a time when many of the country’s historic cities are facing crises of identity and physical integrity as a result of contemporary spatial and functional transformations, examining the factors that influenced the spatial formation and evolution of Narāq—as a prominent example of a strategically located settlement on the Iranian Plateau—can help identify development patterns that are better suited to local and historical contexts.
The necessity of this research also lies in filling the existing gap in systematic historical–geographical studies on Narāq and in clarifying the role of communication routes and natural resources in its spatial formation and subsequent transformations—an issue that has been largely overlooked in both national and regional research so far.

Research Questions and Hypothesis: The primary research question aims to identify the key factors that influenced the historical development of the city of Narāq. In particular:
• What role have human factors played in the city’s formation?
The primary hypothesis proposed in response to these questions relates to Narāq’s distinctive geographical position—specifically, its location along major communication routes. Although environmental factors such as water resources and agricultural lands played a crucial role in the formation and subsequent transformation of the city’s spatial structure, these developments were fundamentally shaped by regional connections and the city’s position on important trade routes.

Urban Structure of Narāq
The principal structural elements of a traditional Iranian city typically include: the Arg or Kuhandezh (citadel), the Shahrestan (main residential city), the central urban complex—comprising mosques, madrasas, bazaars, and neighborhood centers—urban connecting spaces such as alleys (guzar), squares, hosseiniyehs, and shrines, the outer section (rabad) with surrounding villages, gardens and farmlands, as well as water-related features such as qanats, cisterns, and icehouses (Tousili, 2012: 34).
Field surveys show that among these elements, Narāq essentially lacks a Kuhandezh (old citadel) that would have formed the basis for the city’s secondary development. This absence may be attributed to the history and type of early settlements in the region, characterized by numerous farmlands scattered across the geographical setting of Narāq. Kalantar Zarrabi, in his History of Kashan, describes it as follows:
“From Narāq, a great river and torrent descend from the mouth of Suk Cham, first from the southern and western highlands of Kashan, crossing the travelers’ road to Iraq-e Ajam and Arabia, and finally reaching the Kashan plain. Along the banks and surroundings of the river lie green and flourishing villages and farmlands.” (Kalantar Zarrabi, 1962: 17)
From a morphological perspective, Narāq exhibits a compact urban fabric oriented east–west, following the course of the river and parallel to the northern and southern mountain ranges. This layout clearly reflects the influence of geographical location on the city’s form. The urban fabric is shaped by two main thoroughfares:
• Imam Khomeini Street, which extends in an east–west direction, and
• Fazel Naraqi Street, which runs parallel to Imam Khomeini Street, starting from the eastern part of the city and leading westward to the Jame’ Mosque.

Conclusion
This study aimed to explore the historical geography of the city of Narāq and to explain the role of natural factors in shaping the city’s formation and spatial–physical transformations. The findings reveal that Narāq’s distinctive geographical location along the historical communication routes between Kashan and western Iran—especially during the Safavid and Qajar periods—provided an effective foundation for spatial development, economic prosperity, and the consolidation of its urban status. Abundant water resources, the linear topography, and the close relationship with surrounding fields and gardens, together with communication corridors running parallel to the river and valley, led to the formation of the city’s unique physical structure and the establishment of functional elements such as the bazaar, squares, and religious centers along east–west axes. Chronologically, it was shown that during the pre-Islamic and Sasanian periods, settlements were primarily located in the surrounding areas and on the elevated fringes. Gradually, in the Islamic era—particularly during the Safavid period—the city’s spatial and communicational center became firmly established near the river. This spatial pattern reflected the natural setting and the functional needs of the traditional society of that time. The analysis of more recent developments indicates that the redirection of major communication routes and the consequent disruption of the city’s functional connection with its former strategic networks have resulted in economic decline, spatial disjunction within the historic fabric, and the diminishing role of the bazaar, placing the city on a path of uneven contemporary transformation. Given Narāq’s limited population and the modest pace of migration, no major transformation of the city’s structure has occurred; its historical evolution continues to be shaped largely by natural advantages and geographical factors. The research demonstrates that a thorough understanding of historical geography and the application of traditional models compatible with the natural setting and the socio-cultural context play a crucial role in preserving and enhancing the city’s historic structure, both now and in the future.

Among the most significant historical and ancient sources in Iran are local handwritten deeds and manuscripts. Through their examination and study, valuable historical information can be obtained. These documents contain detailed accounts of geographical, economic, social, cultural heritage elements, customary laws, and traditional customs. Today, they serve as valuable and primary historical resources. In this context, the province of Isfahan stands out as one of the richest regions in terms of historical depth and the tradition of deed writing in Iran’s local and traditional history. Notably, the handwritten deeds related to the Gourt neighborhood in eastern Isfahan (Eastern Jay) have not yet been studied from historical, archaeological, or codicological perspectives. This research aims to present the writing style, structure, and valuable historical content of these documents, introduce them by their original and traditional names, and highlight their importance as precise historical and archaeological sources. It also seeks to showcase the artistic features used in their illustration and decoration as part of the region’s art history. The central question of this study is: How can we extract historical and artistic information from handwritten deeds and evaluate them as credible historical sources? To achieve this goal, three historical manuscripts from the Gourt neighborhood in eastern Isfahan have been scientifically and analytically examined: Deed of the Dove Tower at Darb Deh (Aziz Tower), Deed of the Dove Tower of Agha Hossein, (New Tower) Deed of the Gourt Farm Qanat. These manuscripts belong to a private local collection, preserved as family heritage, and have all been registered as movable historical artifacts by the Cultural Heritage Organization of Isfahan.

Abstract
Material remains bearing figurative representations constitute one of the most significant repositories of historical-cultural information within archaeology and art history. Among such remains, artefacts depicting the cheetah are of particular importance. The interpretation of surviving cheetah imagery in ancient artefacts undoubtedly yields a deeper understanding of coexistence and confrontation between human societies and this predatory animal. Archaeological findings and iconographic analyses conducted thus far on the cheetah indicate that variables such as geographical distribution, temporal multiplicity, and the frequency of cultural interactions have played a considerable role in explaining the transformation of cheetah motifs across different historical periods. Accordingly, after examining the history of studies on the cheetah, as well as investigating the developmental trajectory of cheetah images among coeval cultural horizons in Iran—which have predominantly confined the origin of cheetah motifs from prehistoric times to the late Islamic period to two interpretive models, namely the narrative-mythological and the ritual-ideological—the present study seeks to examine visual examples of the cheetah, while emphasizing the role of predatory hunting animals in human societies, and furthermore to highlight the importance of the functionalist-subsistence interpretive model. This model is grounded in historical texts, specifically hunting manuals, as one of the fundamental causes for the representation of cheetah images, in contrast to the two aforementioned models. For this purpose, archaeological evidence together with comparative studies of historical texts, through an analytical-comparative method, have been re-examined to demonstrate that functionalist interpretations concerning the capture and domestication of this predatory animal by cheetah-keepers in the natural world are of equal or even greater importance than prevalent mythological and ideological interpretations, which are exclusively concerned with political authority and ritual legitimation within the cultural sphere.
Keywords: Hunting Cheetah (Cheetah as a Hunting Auxiliary), Archaeological Findings, Historical Texts, Functionalist-Subsistence Interpretive Models, Mythological and Ideological Interpretive Models.

Introduction
Material remains featuring cheetah depictions are vital sources for understanding the coexistence of human societies and this predator. Previous iconographic analyses suggest that geographical distribution, temporal shifts, and cultural interactions have shaped the evolution of cheetah motifs across rock reliefs, seals, and pottery. While researchers typically attribute these stylistic transformations to decorative, mythological, or ritual concepts, this study proposes a “functionalist -economic” interpretive model as a fundamental driver for these representations.
Tracing cheetah imagery from prehistory to the late Islamic period through archaeological evidence and historical texts—such as hunting treatises (šikār-nāmes) and training manuals (bāz-nāmes) like the Bazname-ye Nasavi—this research challenges purely symbolic readings. The central hypothesis is that the domestication and control of the wild cheetah in Iran were primarily pragmatic processes tied to survival. Ancient humans first harnessed the animal’s hunting abilities to secure food and mitigate risks in the open landscapes of the Iranian plateau, only later embodying these functional roles in mythical and ideological discourses.
By employing an analytical-comparative method across field data from various Iranian regions and reliable library sources, the findings indicate that functionalist interpretations (related to capture and taming) hold equal or greater significance than purely ideological motifs of political authority. Ultimately, this research emphasizes that cheetah representations in ancient Iranian artifacts reflect humanity’s core subsistence concerns and evolutionary adaptation. The functionalist model of human-cheetah coexistence is a long-standing reality that should not be overlooked in favor of purely symbolic or mythical interpretations.

Discussion
This article examines the representation of the cheetah in two principal categories of historical written sources: literary texts (hunting poetry and travel narratives) and technical manuals (bāznāmas/šikārnāmas). Findings indicate that in literary sources, the cheetah is predominantly depicted with attributes such as speed, agility, and ceremonial status within the royal court. Poetic examples from Ferdowsi (“one hundred and sixty cheetah handlers”) and Gorgani (“you think we are the deer and he is the cheetah”) suggest that the cheetah served not only as a hunting companion but also as a symbol of royal authority over nature. Travel accounts, such as Chardin’s, provide tangible details regarding the practice of carrying the cheetah on horseback and removing its blindfold at the moment of the hunt.
The analytical turning point, however, lies in the examination of technical manuals, particularly the Bāznāma-ye Nasavi. This monumental work constitutes the most comprehensive historical document concerning the capture, domestication, and training of cheetahs. Nasavi details a seven-stage process: digging pits for live capture, transferring the animal to royal facilities, sleep and food deprivation, training on a “clay donkey,” mounting a horse, entering the hunting ground, and ultimately achieving hunting success.
The principal contribution of this article resides in its systematic correlation of these technical texts with six visual specimens. The Jiroft image (Fig. 12), depicting a human holding a cheetah’s tail, corresponds precisely with the role of the “tail-holder” (domdār) described in the Bāznāma-ye Nasavi. The Sanandaj Museum bowl (Fig. 13), showing a cheetah springing onto the back of a clay bull, directly represents the “clay donkey” training stage. The Samanid-era vessel (Fig. 14), portraying a cheetah seated on a horse, aligns perfectly with descriptions found in hunting manuals.
In conclusion, this article demonstrates that a functionalist-biological reading of cheetah imagery—grounded in written evidence from bāznāmas—possesses equal validity and fundamentality to mythic and ideological interpretations, and may, in certain historical contexts, constitute the very foundational basis for these representations.

Conclusion
The history of studies and interpretations of the visual evolution of the cheetah indicates that cheetah motifs from the fourth millennium BCE to the Islamic period developed gradually, moving from a “decorative singular depiction” toward “mythological-ritual narrations” and finally to “political-ideological symbols.” As demonstrated, most of these studies have predominantly considered the mythological-ritual and political-ideological approaches as the main foundations of the cheetah motif’s evolution, and within their interpretive framework, they have frequently referred to the cheetah as a symbol of power, mastery over nature, and political authority. The present study, through an examination of case studies and their correspondence with historical written documents, has shown that the factors underlying the visual representation of the cheetah, in addition to the above interpretive models, are primarily based on functionalist-biological interpretations, in which the predatory animal was utilized by ancient humans for the purpose of fulfilling their subsistence and biological needs, aiding and facilitating the hunting process, and thus constitutes one of the most important factors in the visual representation of the cheetah.
Accordingly, since the simultaneous re-examination of archaeological evidence and technical-historical texts such as the Bazname-ye Nasavi demonstrates that the stages of capture, domestication, and training of the cheetah for hunting are rooted more in subsistence necessities and human survival than in mythological or ideological representational models, the functionalist-subsistence interpretive model is not only equivalent to the two narrative-mythological and ritual-ideological models, but also temporally and causally precedes them. In other words, before humans embodied the cheetah as a manifestation of supernatural power or political legitimacy, they had mastered it as a “hunting assistant” and employed it in their encounter with the natural world. This very mastery and essential coexistence between humans and cheetahs provided the necessary material and behavioral foundation for the formation of subsequent symbolic layers. Therefore, reducing the evolution of cheetah imagery to two interpretive models—mythological and ideological—without considering its biological-subsistence context is a limited and highly reductive reading.

Abstract
Historical-archaeological sites are the most important sources to answer the missing links of a nation’s history and civilization. These areas always have diverse values, which identification and understanding of these values provides the basis for recognizing their protectable aspects. Today, most of these sites in Iran are in vulnerable conditions and their values are being forgotten. The historical-archaeological site of Arjan is located in the Khuzestan plain, which existed from the Elamite era to the Mongol era. Today, this area is in unfavorable conservation conditions. Considering the values and historical importance of the old city of Arjan in the historical periods of Iran, it is very important to protect this area and create a suitable platform to benefit from its values. Among the questions that are answered in this research;1. What are the values of Arjan historical site? 2. What are the challenges of protecting Arjan’s site? 3. How can we achieve conservation principles for the protection and valuation of the historical archaeological site of Arjan in accordance with its values? Accordingly, the objectives of the research؛ 1. Understanding the Arjan site and its conservation challenges; 2. Achieving conservation principles through the analysis of international charters, declarations, conventions and documents and generalizing them to a study sample in order to explain the principles of conservation and value it. The general research method of this research is descriptive-analytical, based on the data collected through library resources and field observations. Then, after analyzing and reviewing international documents and recognizing the historical site of Arjan and its conservation challenges in four fields of cognitive, managerial, legal, physical, and introduction and valuation of the site, principles such as providing information to the public, developing a comprehensive interaction plan, developing public management plans, reversibility of actions, preserving originality and respect for historical and aesthetic values and the physical integrity of the sites are presented.
Keywords: Arjan, Historical-Archaeological Site, Conservation, Historical Values, Introduction of Values.

Introduction
Historical-archaeological sites are the most important sources to answer the missing links of a nation’s history and civilization. These sites will answer many general and partial questions that can be varied and variable over time, so the conservation of the sites is essential for transfer to future generations. Historical archaeological sites have a variety of values and in order to benefit from these values, they are always protected. After archaeological excavations in Iran, these sites are often in vulnerable conditions and are exposed to forgetting their values.
The archaeological site of Arjan is located in the plain of Khuzestan. Arjan is a city with various urban organs in the historical periods of Iran. This site has values, features and elements that are unique in its kind. In 1362, a tomb belonging to Kidin Hotran, one of the Elamite kings, was discovered. Afterwards, Esmaeil Yaghmaei carried out archaeological excavations and studies in the Arjan area and in the area of Maroon Dam and Arjan Grand Mosque and Dr. Abbas Moghaddam conducted archaeological excavations in the area of the oil well during two seasons. With the cessation of excavations in this site, the old city of Arjan, like most historical sites in Iran, was placed in undesirable conditions of conservation.
Research Necessity: The city of Arjan has been standing from the Elamite era to the Mongol era. (Today, this area, despite its historical and archaeological importance and values, is in unfavorable conservation conditions) Considering these values and the historical importance of the ancient city of Arjan in the historical periods of Iran, as well as the necessity of continuing archaeological studies and the availability of its original data among researchers and enthusiasts, it is very important to protect this site and create a suitable platform for benefiting from its values.
Research objectives: 1. Understanding the Arjan site and its conservation challenges; 2. Achieving conservation principles through the analysis of charters, statements, conventions and international documents and generalizing them to a study sample in order to explain the principles of conservation and valuation of the archaeological site of Arjan.
Research Questions: 1. What are the values of Arjan historical site? 2. What are the challenges of protecting Arjan’s site? 3. How can we achieve conservation principles for the protection and valuation of the historical archaeological site of Arjan in accordance with its values?
Research Methodology: The general research method is descriptive-analytical approach. In this research, library studies and field studies have been utilized to gather information.

Discussion
“Archaeological heritage” is a material heritage that includes all traces of human life and includes places that show human activities, abandoned structures, and remnants, along with all the movable cultural objects discovered related to it (ICOMOS, 1990). These sites have a variety of values and in order to benefit from these values, they are always conserved. By reviewing the international documents related to the sites in Table 3, the set of conservation principles in four areas, cognitive, legal and managerial, physical, and the introduction and valuation of the site, has been displayed.
The archaeological site of Arjan with an area of 500 hectares is located on the slopes of Khoiz Mountain and in a wide plain next to the Maroon River, which includes the Mosque Jammeh, the Arjan Dam Bath and Bridge, the Qadamgah of Imam Reza (AS), the Rosh Mehr Building, the Arjan Qanats and the ancient hills. By examining the site and the buildings in it, the values are divided into two categories, cultural values and contemporary economic and social values (Diagram 5). At present, the buildings in the Arjan site are in an undesirable state of conservation and their values are in danger of being forgotten. Through field surveys, the damages and challenges of the Arjan site were identified in four areas, cognitive, legal and managerial, physical and tourism, and were divided into two groups, internal and external factors. Internal factors include cognitive domain, exhaustion (functional physical) and weakness in the infrastructure of the Arjan site, and external factors include lack of alignment of organizations and weakness in the managerial and legal structure. According to the mentioned damages and challenges, by identifying their roots and categorizing them in the form of internal and external factors, we have achieved five conservation challenges related to the historical archaeological site of Arjan (Diagram 4). By adapting the principles of conservation of historical sites to conservation challenges, the principles of conservation of the Arjan site are stated in Table 4.

Conclusion
Historical archaeological sites can be considered as the most important sources for answering the missing links of a nation’s history and civilization. These sites always have a variety of values, and identifying and understanding these values can provide the ground for recognizing their protectable aspects. In the twentieth century (in 1914 and 1916), the main law for the protection of historical sites was adopted, and at that time, terms for the protection of historical sites were created in international charters. In the first part of this research, international charters, documents and conventions were examined in terms of keywords related to historical archaeological sites and the conservation principles related to the sites were identified in 4 areas. In the second part, in relation to the study area, with the knowledge of the old city of Arjan and with an analytical view of field studies, through the analysis, investigation and categorization of the challenges of conserving the historical archaeological site of Arjan and the comparison of the challenges with the principles extracted from international charters, documents and conventions, led to the explanation of the principles of the conservation of the historical archaeological site of Arjan.
The principles of conservation of the Arjan site were presented in four areas: cognitive, managerial, legal, physical, and introduction and valuation of the site. One of the most important principles in the field of cognition was to provide information to the people and to develop a comprehensive interaction plan. Formulation of public management programs, coordination and cooperation between institutions and people, and formulation of intervention laws are among the most important principles in the field of management and law. In the physical field, the reversibility of actions, preservation of originality, continuity of vernacular architecture and native materials, and documentation of changes were mentioned. Respecting the historical and aesthetic values and the physical integrity of historical buildings and sites is one of the most important principles in the field of introducing and valuing the site. It should be noted that these cases, along with other conservation principles proposed in the research, lead to the improvement of the condition of the archaeological site of Arjan.