Abstract
The present paper is about the result of two seasons of archaeological exploration in the southwest of Kaleibar Township in the Arasbaran Area of the East Azerbaijan Province. The first season of archaeological exploration was conducted in 2014 and the second season was conducted in 2016. The purpose of the first season of exploration was salvage exploration to identify ancient sites in the area within the Peiqam- Chay Dam. Regarding the Tumulus that were discovered in the area of this dam, and considering their incomparability in the northwest of Iran, the second season of the exploration was carried out and in 2016, the area was re-examined. In this survey, the role of geographical factors such as altitude, distance and proximity to the river and the springs, the percentage of slope and access to pastures in the creation of ancient rural settlements were analyzed. concerning the distance and proximity to the river, it was found out that almost 95% of the ancient settlements were located 500 meters or less far from the rivers and most of them were located at altitudes of 1400 to 1500 meters, considered a suitable altitude for residence. In terms of slope, the settlements were created at a slope of less than 10%. With the Geo-Reference of the map, the nowadays nomadic roads were estimated on the map of the study area, which the sites identified on that, the human has used the path to migrate three thousand years ago, as today’s tribes also traverse. Therefore, it can be proven that the migration pattern has continued here for three thousand years, and the chosen human model has been a nomadic or semi-permanent life style. 
Keywords: Kaleibar, The Analysis of Settlement Patterns, Spatial Distribution, Peiqamchay River.

Introduction
In archeology, reconstructing the natural environment is trivial in order to understand how ancient settlements taking advantage of geography science, since the influence of human and environment throughout the life of the planet has been unequivocal.
In this study, the factors affecting the formation and distribution of human settlements and the spatial distribution were considered. A total of 72 ancient sites were identified in two seasons with two types of settlement patterns, permanent settlement and pastoral nomadic settlements. The method of exploration in this study was pedestrian survey and stepwise scrolling. The whole study area of 306 square kilometers was surveyed and scrolled. The relationship between the identified sites with the river and its distance, height from the sea level, the proper slope of the land for settlement and its overall environmental status were carefully analyzed. 
The exploration was carried out based on maps of 1.25000, site visits and surface sampling. Finally, the findings were analyzed in the Global Mapper program. The study area was morphologically taken intoconsideration from the past, by the livestock communities due to its high mountains, deep valleys and mid-mountain plains and its placement in the nomadic tract. Because of its proximity to the valley of the Aras River, the small Caucasus Mountains (South) and the Qara Baq of Azerbaijan, as well as the Kaleibar Chay River, and suitable annual rainfall, it has a humid climate, the existence of the Arasbaran forests was its most important feature. All of these factors have made the climate suitable for a settlement of at least 3,000 years ago for the communities in which it resides. 

Field Work
The method of this study was field survey and almost all the study area was surveyed. the majority of the sited restricted into the historic Kurgans and sites of the first millennium BC which were obtained in the southern regions. The study of sea level elevation indicated that almost all of ancient settlements were formed at altitudes of 1400 and 1500 meters above sea level. Slope percentages showed 5 Kurgans (first millennium BC) less than 5% slope, 18 slope effects between 5 to 10% slope, 20 slope effects between 10 to 20% slope effect, and slope between 20 and 30 slope effects. And 1 effect on the slope between 40 and 50%. There is a direct correlation between the river and the number of sites. As we move away from the riverbank, the number of yards’ decreases, and the closer we get to the river, the greater the number of yards. But in the southwestern part of the region the volume of sediments is higher and probably part of the buried archeological findings. The item of Resilient lands indicates that the topography of the river bank in the southern part due to the mahogany collision was not necessary for settlement.
The adaptation of the modern nomadic tribes showed with the map of the identified ancient sites. The route of the ancient nomadic nomads is somewhat in line with the present-day route, and of course there is some change in direction.

Conclusion
In general, this paper seeks to examine the role of environmental factors on shaping the human ecological spaces of the first millennium in the city of Kaleibar, and finally, the ecological factors have been survived three thousand years ago in the life of the modern nomad tribed, are being analyzed.
Referring to the types of landscape, it should be noted that those areas which are located closest to the Peiqamchay River and its main valley, due to their location on agricultural land, are within the average height of 1500 m. suitable climate, proximity to the river, easy access to exchange routes, the richness of alluvial soils, forest cover and the rich rangelands of its peripheral parts make it possible to establish permanent habitats. The best example of these areas is in the southern half of the Peiqamchay Valley. The type of landscapes in the northern part of the city can be very difficult to identify, but given the high altitude of this part of the city and its cool climate for half a year, the existence of mounds, river avoidance and proximity to many springs, the rich rangelands, along with the slight scattering and excessive corrosion of the pottery, may be attributed to the settlers in this area. The relative results in both the north and south sections of the study area of the valley indicate the dominance of the nomadic or semi-permanent settlement patterns.

Abstract
City locals can be considered as the smallest unit of framework and social at traditional parts of Iranian cities and folks, however, in cities comprehensive plan historical districts bear sever changes and their traditional structure gradually decayed and lost its influence due to nonconformity with modern conditions. This lead to decrease in habitant’s relationship with each other. Hamadan was important city at western side of Iran at Islamic period. Its structures age returns to pre-Islamic period. Apart from any kinds of bordering rules among locals, dividing locals were of special attention at cities, in a period that urbanism was moving fast and division among locals of cities was important from city management point of view. Also, there is no research about Hamadan city locals in recent Islamic centuries. This research tries to introduce main elements of local formation, based on existing architectural and historical evidences. Based on mentioned aim, the main question is this: How was the space and framework structure of Hamadan’s historical locals? Research results shows that most of the locals gradually take circular and linear form at structural framework of locals, there are elements playing important role in meeting habitant needs from them; we can refer to Mosque, Bath, Grass, Holy shrine, Crypt and Caravansary. From this viewpoint, mosques were of important structures at each local. 
Keywords: Hamadan, Ghajar Period, Space Structure, Local Mosques, Improving Social Relationship.

Introduction
Historical locals were part of space structure of city. City plans changed the traditional old locals and they gradually lost their efficiency. In Hamadan city expansion was based on religious structure and space. Structure focus was round the mosque, holy shrine, which totally made a collection these elements were reflects of social condition and locals’ architectural structure at Ghajar period local was at the main bases of city framework and keeping locals and effect on social life balance. At Ghajar period Hamadan had many locals and villages. There were 30 lanes and locals in different forms. Hamadan as a case study in this paper, has a lot to think about city progress rules. Hamadan is a prominent sample of a city with different locals due to its genuine texture and commercial nature which lasts till now. In this research, we study and introduce the formation method and space structure of Hamadan locals.
Investigation Questions: According to the mentioned goals, important questions were as follows: How was the framework and organizing structure of Hamadan’s historical locals? Which mechanism follows space governing models of Hamadan locals?
Research Methods: This research is functional and belongs to qualitative research family which done by analytical- qualitative method. Creditable sources for research have been chosen first hand documents and matching study based on the existing evidence for this study have been chosen. Also, study uses of three method including documents study, interview with local habitants and observing texture and architecture and architecture kind.

Conclusion
With close look at local space and framework structure we notice that the main route of locals leads to local center. In other word, local mosque had the most access and focus to local formation and all planning about space organization was done at mosques. On the other hand, baths and springs had the most interaction for organization. About space structure of locals, we can say no preplanning was done and although their design was natural. However, its functions cover was so that all people take benefit of it, so that each local has private gate and realm and was separated from others. From other hand, mosques bath and springs more over than their main function had Other use as meeting places so they are main factors of structure of Hamadan locals. These elements respectively have the most frequency. Other results show that Hamadan locals center have linear and circular shapes. These shapes created for access to center. Also, there is other element named grass with quadrant, rectangular and trapezius shape or without shape This place plays a significant role at consolidating loyalty relationship among people, so that all people attend in this place for recreation and meeting.

Abstract
In 2010 some human remains were discovered in Kan-Gohar cave, an iron mine which is located close to Bavanat city in Fars Province. By regarding the different hypothesis about the probable events which might have been occurred inside the cave and unknown date of them, after visiting the cave, a series of historical sources relevant to Bavanat regional history were considered. Some texts (e.g. Ale-Mozaffar and Timurid sources) pointed to the events which have been occurred in1350 AD through which after the death of Abu-Saeed Ilhkanid, people of a village in Bavanat were attacked by one of the Mongols son, so that all villagers to escape sheltered inside a cave to save their lives. But Mongol ruler ordered to set a huge fire in the entrance of the cave, thus all people were suffocated by the smoke and were killed in the cave. In order to compare these human remains with the mentioned event in historical sources, bioarchaeological studies were done with focus on violence using standard protocols of Buikstra & Ubelaker (1994). This method is rely almost solely on observations aiming to age estimation, sex determination, identification of pathological conditions and taphonomic agents. Considering the smoky roof and entrance of the cave, the number of females (37%), subadults (29%) and old individuals (30%) and lack of physical violence traces and observing the traces of burning on some of the bones, these assemblage of human remains are comparable with this historical event, with probability. These findings can provide an answer in order to find out the reason of discovering this human remains assemblage from Kan-Gohar cave. 
Keywords: Kan Gohar Cave, Bavanat City, Human Remains, Bioarchaeology, Archaeology of Violence.

Introduction
In 2010, a large number of human remains, burnt wooden objects and old shoes and clothing with lots of ash all around the cave specially in the entrance, were discovered from Kan-Gohar cave in Bavanat city in Fars Province. Since the bones were very well preserved, in addition to Fars Cultural Heritage Organization (CHO), Legal Medicine Organization (LMO) started to handle the studies on these bones, through collecting 47 skulls from the cave. The results of LMO studies revealed that most of the skulls belong to females and children, and they seemed that the skulls could not be assigned to the modern times and probably they are the victims of a firing. CHO studies by focus on cultural materials revealed that these are the mine workers who were killed by the collapse of the cave roof probably in the Safavid or Qajar periods. In addition to these hypothesis it was possible to assume that these human remains belong to people with dangerous infectious disease that are banished in this cave to save other people lives. Although there have been no a convincible answer, the case was closed. In 2015 through an archaeological survey project in Bavanat, and the director of this project stated that these are likely the victims of a war (Khanipour et al., 2015). After this project there was another chance to open this case for more investigation (Najafi 2018, Najafi et al., 2018). The aim of this article is to reveal the probable reason of discovering this human remains assemblage from Kan-Gohar cave. In this research 2 methods are used, the first, is studying the historical sources and the second is studying the human remains with using standard protocols (Buikstra & Ubelaker 1994). This method is rely almost solely on observations aiming to age estimation, sex determination, identification of pathological conditions and taphonomic agents. 

Discussion
Since the discovered cultural materials in the cave belong to Islamic Period, the relevant historical sources of different Islamic periods were evaluated. The result of this comprehensive survey on written sources revealed that some of the Ale-Mozaffar and Timurid sources would point to an event that has been occurred in 1343 AD. After the death of Abu-Saeed Ilkhanid, there was political instability and people of a village in Bavanat were attacked by one of the Mongols son, so that all villagers were sheltered inside a cave to save their lives. But Mongol ruler found the shelter and ordered to set a huge fire in the entrance of the cave, thus all people were killed in the cave through the influence of smoke. This event is mentioned in six sources with the same story. (Hafiz. Abru 1996, 1938, Qazvini 1993, Yazdi 1947, Kotobi 1985, Samarghandi 1993, Mirkhand 2001). So, this and it is possible that theses human remains are the victims of this event.
The results of bioarchaeological studies are related to age estimation, sex determination, identification of pathological conditions and taphonomic agents. The study of 40 skulls revealed 9 unidentifiable skulls, 15 females and 2 males. Age estimation showed 12 old individuals, 13 adults, 15 subadults (11 children and 4 adolescents). The pathological situations include pelagiocephaly in 16 skulls and it should be noted that this feature was observable in all ages, 5 old individuals, 6 children and 6 adults. 11 skulls were identified with porotic hyperostosis and 14 skulls with Cribra orbitalia. The last one is button Steoma in 6 skull. Taphonomic changes include smoky and burnt skulls with black and brown staining with post mortem breakage and crystalline spots. 3 antemortem trauma were identified that have been healed before death. No evidence of physical violence was observable on these skulls. 

Conclusion
The aim of this research is to find out why these human remains without usual burial practices are spread in this cave. The identified pathological items are not related to infectious disease and it is not acceptable that these individuals are abandoned in this cave, to die without hurting others. These human remains based on sex and age, don’t belong to mine workers, since almost all of them belong to old individuals, subadults and females that are not qualified to work in mine as mine workers. The reason of death isn’t roof collapse in the cave, since there is no evidences of pre-mortem breakage on the skulls that cause death. Based on the available proofs in archaeological context of these remains, like a thick layer of ash, burnt wooden materials and in some of the skulls, scattering bones in all around the cave and smoky entrance of the cave, it is likely that a huge fire was set in the entrance and the smoke has been scattered in all around and covered most places and objects too. Moreover the sex and age gender combination lead us to not only an accidental event in the cave, but also an organized action. One of the reasons that causes old individuals, children and subadults climbed the mountain and gather all together in such a dark and dangerous place, is a more dangerous event that can cause them to death. Based on this combination, the most probable reason can be war. So the geographical location of the cave, the condition of the context and age and gender combination prepare some clues to compare and connect it with the event which happened in Bavanat. These are likely the ones who sheltered in the cave to save their lives so they were killed with no physical violence, and they were suffocated by the smoke and died.  

 Abstract
During the Safavid period, innovations were created in Stucco decorations. the Koshtehbori Stucco decoration is one of the most attractive and unique architectural decorations of the Safavid period, which was implemented with various motifs in some of the buildings of that period and has a special creativity and innovation that is different from the implementation of other types of Stucco decorations. Knowing the methods and implementation steps of Stucco decorations in restoration projects and studying them is considered as one of the essential elements and an inseparable part of the protection of historical Stucco decorations. The purpose of this research is to identify the similarities and differences, the variety of methods and the stages of implementation of Koshtehbori Stucco decoration with other Stucco decorations in the architecture of the Safavid period. The questions of this research are: What are the similarities and differences of Koshtehbori Stucco decoration with other Stucco decorations in Safavid period architecture in terms of the method and stages of construction and execution? What is the appropriate classification for technical types of Stucco decorations in Safavid architecture? The research method is descriptive-analytical and comparative, and the collection of findings is in the form of library studies and field observations. The results of the studies showed that, unlike other Stucco decorations of the Safavid period, in the execution of the Koshtehbori Stucco decoration, Finishing, polishing, Convex or concavity was not done on the surface of the motifs, and only the background of the design or some carving motifs. In terms of the method, stages and sequence of execution, the Koshtehbori Stucco decoration, is the most similar to the Stucco decoration with carved colored layers. These similarities are in terms of the thickness of each layer of one millimeter and the method of cutting at an angle of 90 degrees to the surface of the motifs and polishing and smoothing the carved parts. Is. Also, in terms of the method, steps and sequence of execution, the Koshtehbori Stucco decoration, is the most different from the carved decoration filled with colored gypsum.
Keywords: Koshtehbori, The Technique of Implementing Stucco Decorations, Classification of Stucco Decorations, Safavid Period Architecture.

Introduction
Stucco decorations in Iran’s architecture have been implemented with different techniques and methods, one of which is the Koshtehbori Stucco decoration. The method and technique of execution of the Koshtehbori Stucco decoration in the Safavid period architecture is different from the Stucco decorations before it and required less time and economic cost per unit area than the relief Stucco decorations of the previous periods. This ornament has a special beauty, it has a variety of colors or different motifs. Previous research by experts in Iranian architecture and art history has focused mostly on Stucco decoration motifs and less on stucco types, comparative analysis of construction methods and techniques. A special classification and understanding of the execution method of Safavid period Stucco decorations can draw more attention to documentation and practical aspects in their basic maintenance and restoration. This research aims to identify the similarities and differences, variety of methods and stages, and execution order of the Koshtehbori Stucco decoration in comparison with other Stucco decorations of the Safavid period, as well as classify the Stucco decorations of this period.
The research questions are: What is the appropriate classification for technical implementation types of Stucco decorations of Safavid period architecture? What are the similarities and differences between the Koshtehbori Stucco decoration and other Stucco decorations of the Safavid period in terms of construction methods and stages? Research method: This research used a descriptive-analytical method to investigate some architectural Stucco decorations in Iran through library studies and field observations. The statistical population of this research includes 6 types of common Stucco decorations in Safavid architecture. The common features and differences between the Koshtehbori decoration and other Stucco decorations of the Safavid period were presented in a descriptive-analytical and adaptive-comparative method in terms of execution methods and stages. For this purpose, common Stucco decorations were examined in terms of the order of executive layers, such as support, scratch coat(arriccio) and fine coat (intonaco) layers, type of background, design drawing and stabilization, plastered layer, and finishing steps. The findings of this research were collected through written and documented sources, as well as field investigations by the authors, including pictures of examples of common Stucco decorations of the Safavid period architecture. In addition to proposing a new classification and naming of some decorations, the research analyzed different types of Stucco decorations by comparing samples to identify similarities and differences between Safavid period Stucco decorations.
 
Discussion
- Presenting a suitable classification of Stucco decoration of Safavid period architecture
This research proposes a new classification system for Stucco decorations in Safavid period architecture based on seven specific criteria. These criteria include the method of shaping, the kind of materials used in the background, the appearance of the surfaces on the motifs, the size and amount of relief, finishing works, in terms of the background and shape of the motifs. Each criterion has a different category, which allows for a more precise identification and recognition of different Stucco decorations. This classification system is crucial for the conservation and restoration of these decorations, as it helps to avoid unprincipled interferences in restoration interventions.
 
- A comparative study of the Stucco decoration of Koshtehbori with other Stucco decorations in Safavid period architecture
In this regard, six different Stucco decorations that were commonly used and innovative during the Safavid period were selected and compared with the Stucco decoration of Koshtehbori in terms of execution method and order. These are:
A: Stucco decoration of Koshtehbori: This decoration, with different techniques and motifs, has been implemented in some buildings of the Safavid period. These decoration are often prepared, designed and implemented with various geometrical, Khataei and Slimy motifs on a background of plaster mortar, which is different from other plaster ornament methods.
B: Stucco decoration with carved colored layers: Among other Stucco decorations in the architecture of the Safavid period, this decoration is the most similar to the Stucco decoration of Koshtehbori.
C: Stucco decoration on Simgel: This decoration is different from the Stucco decoration of Koshtehbori in terms of grouting with mud in the background (empty space between the motifs), the curvature around the motifs, the relief of the motifs, and the shape of the motifs.
D: Stucco decoration on a flat mirror: In this Stucco decoration, flat mirrors are used as a Stucco substrate. In terms of the mirror background between the patterns, the curvature around the patterns, the relief of the patterns, and the shape of the patterns, this Stucco is different from the Stucco decoration of Koshtehbori.
E: Stucco decoration on the Koj mirror (Kopbori): This Stucco decoration is made using the combination of Koj mirror and Stucco parts. This decoration, in an additional stage of initial drawing and transfer of the design, adhesive plaster mortar behind the mirror, in terms of the mirror background of Koj between the motifs, the curvature around the motifs, the relief of the motifs and in the shape of the motifs with the Stucco decoration of Koshtehbori is different.
F: The Naghri Stucco decoration filled with colored gypsum mortar: the Koshtehbori Stucco decoration is the most different from the carved Stucco decoration filled with colored gypsum mortar compared to other Stucco decorations in Safavid period architecture
In the end, the six Stucco decorations of the Safavid period are compared with their sub-groups in the seven classifications in the architecture of the Safavid period. Based on this comparison, we can observe their similarities and differences in the subgroups. For example, the shaping technique of the six types is done in situ, and the type of material used in the background of the Koshtehbori Stucco decoration, the Stucco decoration with carved colored layers, and the Naghri decoration filled with colored plaster is gypsum. However, in the other three decorations with different materials, it is Simgel, flat mirror, and koj mirror.

Conclusion
Through the study and research conducted, a more comprehensive classification and suitable division for Stucco decorations in Iranian architecture has been presented. In this research, Safavid period gypsum decorations are classified based on a specific seven criterion, which includes shaping technique, material used in the background, surface appearance of patterns, size and amount of relief, and complementary works, in terms of both background and pattern shape. Each of these criteria has its own subgroups. 
Stucco decorations in Safavid architecture have similarities and differences in terms of their technical aspects and design. In the execution of the Koshtehbori Stucco decoration, unlike other Safavid Stucco decorations, carving, polishing, convex or concaving on the surface of patterns was not performed, and only the background or some parts of the pattern were carved and polished. In terms of the method, stages and sequence of execution, the Koshtehbori Stucco decoration, is the most similar to the Stucco decoration with carved colored layers. These similarities are in terms of the thickness of each layer of one millimeter and the method of cutting at an angle of 90 degrees to the surface of the motifs and polishing and smoothing the carved parts. Is. Also, in terms of the method, steps and sequence of execution, the Koshtehbori Stucco decoration, is the most different from the carved decoration filled with colored gypsum. Stucco decorations on Simgel, on flat mirrors, on Koj mirrors, in terms of the surface of the motifs, which may be Koj or a combination of Koj and Kav, and also, the type and appearance of the motifs, are different from the Koshtehbori Stucco decoration.