Abstract
Lorestan bridges have been of particular importance in different eras due to being located on ancient roads. Bridges built for various purposes, including political, religious and economic, have acted as valley bridges in addition to linking different areas through crossing ravaged rivers of Lorestan at the time such as Kashkan and establishing road safety. Lack of awareness by the local people, the country and the international community of the value of these properties, the destruction of their properties and their associated environments by indigenous peoples and domestic tourists, the lack of a comprehensive and integrated conservation program and the lack of proper budget allocation for their restoration, Their natural context for conservation and restoration has all made these valuable and indigenous properties in the process of destruction. Accordingly, the purpose of the research is to identify the cultural landscape of historical bridges attributed to the Sassanid period of the Kashkan River and to establish a structuralist framework through the analysis of national and international laws, charters, conventions, and treaties to conserve their cultural landscape. In this research, library and field data were collected and four bridges: Kashan, Kelahor-e-Mamulan, pol-e-dokhtar, and Gavmishan were selected as study samples due to historical and architectural values. In the following, recommendations for the conservation of selected bridges’ cultural landscapes were categorized into two categories, generic and specific to the selected bridges themselves using qualitative research method, data analysis, and coding operations at three levels to reach the final results of the research. 
Keywords: Conservation of Cultural Landscape, Historic Bridges, Sassanid Period, Lorestan, Kashkan River.

Introduction
Lorestan province, with its rich and important rivers such as Seymareh, Kashkan and Cesar, has one of the richest flowing water networks. In addition to communicating with the two capitals (Susa-Ekbatan), this province has always established the connection between the old Babylon, then Ctesiphon, and then Baghdad, to Isfahan, through Khorramabad. (Siroux, 1978: 32-33). From other roads, separated from Lorestan, we can refer to Susa to Bisotun and Susa to Masbazan road (Minorsky, 1937). The need for quick and easy access and constant communication between these areas, despite the rich rivers and deep valleys, has led to the construction of huge bridges that makes a man wonder7 (UNESCO, 2016). These bridges have been built to connect large civilizations and some extent of the realization of human rights, religious, ethnic, economic and cultural ties, as well as development, prosperity, security and comfort in difficult mountainous regions (UNESCO, 2016). The undiscovered identity and value of these works for the indigenous people of Lorestan and at higher levels, the country and the international community, the destruction of the works themselves and the natural environment, associated with, by indigenous people (intentionally interfering with the cultural landscape of the bridges), lack of comprehensive conservation and restoration plans and lack of necessary credit allocations from organizations, entrusted with these works, the non-formal and mere physical restoration of some properties, regardless of the context in which, they are formed, have all made these valuable properties of art and cultural landscape associated with, to increasing degradation. In Lorestan cultural domain, these properties have been constructed with the highest quality of locating and building, and study of these works and conservation challenges of their cultural landscapes, can certainly Conserve bridges, with addition follows:
• To illuminate and conserve various historical layers of the region;
• To preserve the natural environment (including river, valley, etc.) where the bridges are located;
• For legibility and conservation of the region’s indigenous culture and
• To achieve construction technologies of bridges, for future conservation and restoration of these properties.
This research seeks to identify the Cultural landscape of Historic Bridges on the River Kashkan and its conservation challenges, in order to provide a basis for helping, define a systematic model to conserve its cultural landscape. In this regard, the following question is defined as:
• What is the definition of the cultural landscape of historic Bridges on the River Kashkan?
• How can a systematic, structuralist model be achieved to conserve the cultural landscape of historic bridges over the Kashkan River?

Discussion
According to the epigraph left by the bridge, Badr-ibn-Hasanwayeh has introduced himself as a constructor to this bridges. The cultural landscape of these Bridges is an integrated collection, interacting with humans over time in the geographical domain of middle Zagros. Despite the vagueness of the “cultural landscape” meanings, today this word has become one of the most controversial words in the World Heritage Convention. Challenges are coming into place when modern science cannot face the challenges of different levels and disciplines (Zibalkalam, 2018). Conservation is also no exception to this and has undergone various changes over time to respond to problems, encountered in conservation. The analysis of this research is carried out through “codifying” at three levels: first cycle codifying, second cycle (middle) codifying, and third or final cycle codifying (post-coding). The codes were reviewed and stored to verify the qualitative data, in order to identify conservation principles of the cultural landscape of these Bridge (the core of the research), at the final stage (Afshar, 2014). In the following, by integrating, the results of code analysis are compatible with the dispersive components of the image (Giviyan, 2016). In the following, recommendations for the conservation of selected bridges’ cultural landscapes were categorized into two categories, generic and specific to the selected bridges themselves using qualitative research method, data analysis, and coding operations at three levels to reach the final results of the research.

Conclusion
This research, in the form of fundamental-applied research, was able to identify the conservation of the cultural landscapes of the studied historical bridges and make them applicable to other similar historical bridges in Lorestan. This study was able to introduce recommendations in two general categories Generic and specific to the bridges themselves. In response to the first part of the research question, the concepts and constituent elements of the cultural landscape of historical bridges were identified through the library, field studies, and analysis of various concepts in the subject literature and in accordance with the native conditions of the cultural landscape under study. In answer to the second part of the research question, it can be said that by analyzing the collected literature and taking a look at field studies, by examining and analyzing the challenges of conserving cultural landscapes and the meanings and concepts of conservation in national charters, conventions and treaties, and International; Investigating and analyzing the meanings and concepts of cultural landscapes in national and international charters, conventions and treaties. These recommendations, since taken from the very context of the aforementioned research and context, have been categorized into a specific framework and have created a systematic model for the conservation of the cultural landscapes of the historical bridges studied. 

Abstract
In premodern societies, cemeteries were formed next to human settlements. The distribution of graves in these cemeteries depended on the size of the population and the use of these settlements. One of the difficulties in modern archaeological research in identifying cemeteries is determining their core and buffer zones. Due to the dispersion of graves, the density of graves in cemeteries can sometimes vary considerably. Determining the core and buffer zone in these areas is therefore always done with great caution. With the advancement of science and various new methods in archaeological fieldwork, the core and buffer zones of archaeological sites can now be done more precisely. One of the more efficient and effective methods in identifying, and consequently, determining the core and buffer zone of sites, is the geophysical survey. A geophysical survey with the magnetic method in the archeological site of Mehdiabad-e Olia in the cultural landscape of Bam was carried out to determine the distribution of archaeological graves and determine the core zone of this ancient cemetery in 2018.
Keywords: Archaeological Cemetery, Geophysical Survey, Core Zone, Buffer Zone, Mehdiabad-e Olia Cultural Landscape of Bam.

Introduction
Archaeological sites are spaces where physical and material artifacts of past human life entangle. These sites can be investigated by various types of archaeological fieldwork. Archaeologists identify the ancient sites by using remote sensing studies, aerial photography and satellite imagery, and pedestrian surveys. Most of the time, when we move from the center to the outside of the sites, the density of cultural finds such as sherds of pottery, artifacts, stone tools, bones, or architectural remains decreases. Sometimes, around the ancient sites, the topography, geomorphology, and landform, as well as sediments during different periods, cause cultural materials and artifacts to remain under these sediments and be hidden from view. Therefore, archaeologists often need to excavate to determine the presence or absence of materials below the surface. Areas, where the remains of ancient materials are present and can be reached with confidence by survey and excavation, are called the core zones of an archaeological site. From a legal point of view, it is forbidden to do any modern changes in the core zone of an archaeological site. A buffer zone is often added to protect ancient sites. The buffer zone is defined concerning the core zone and depends on the topography, geomorphology, environmental conditions, and elements related to the site. One field where the density of artifacts is very uncertain is the ancient cemeteries, which were generally built next to the settlements. The graves were mostly solitary and sometimes included secondary burial or mass burials.
Sometimes, due to the lack of obvious evidence of these graves, it is difficult and impossible to identify them, and determining their density and dispersion and the core zone of the cemetery. Determining the core zone and suggestion of the buffer zone traditionally is by using archaeological surveys and digging experimental sondages around the ancient site with special methods. Sometimes in ancient cemeteries, determine the core zone is not accurate, because maybe the archaeologist dig the experimental sondages between two graves and he doesn’t identify the graves, and due to the lack of awareness of the existence of graves, he doesn’t put this sections in the core zone, and this part should be outside the scope of the laws of the core zone of the archaeological site, and due to the lack of awareness of the existence of graves, this section not be included in the core zone of the site and will be outside the scope of the laws of the core zone of the archaeological site. But by geophysical methods, archaeologists can identify the location of all the graves and determine exactly the core zone of the ancient cemetery.
 

The ancient cemetery of Mehdiabad-e Olia is located 3 km south of the village of Mehdiabad-e Olia. The cemetery expands on both sides of a branch of the seasonal River of Bandenesa, 90 km from the city of Bam. In winter 2016, after a flood event, several pits with ancient pottery fragments were found. Based on a preliminary analysis of the ceramics by the archaeologists of the research center of the citadel of Bam they were able to identify these to be of Achaemenid or Parthian date. Most of the graves are rectangular and they are only about 90 to 120 cm below the surface. The large extent of the site is ideal for geophysical studies to determine the distribution of graves and identify the core zone of this ancient cemetery. A magnetic survey is a fast and efficient method for the first approach of an archaeological site. The principle of the magnetic method is to measure the local variations of the Earth magnetic field due to the presence of iron oxides in the soils and the archeological structures. Surface soil is magnetically stronger than underground soils. Its properties are further enhanced by human activities. This makes identification of different archaeological structures possible: graves, pits, and holes prove a higher magnetic record after they were filled with soil and surface sediments. The difference in the intensity of the magnetic field causes graves and pits can be identified as point anomalies with the surrounding context on magnetic maps.
The magnetic survey on the site was carried out with a cesium gradiometer G858 with a mesh grid of 1 m x 0.10 m interpolated at 0.50 m. Our survey covered an area of 8 hectares and focused on both sides of the road and the river by which several graves had been found. The magnetic map showed several anomalies: linear anomalies and positive and bipolar point anomalies. The strong linear anomaly on the south of the map was linked to the recently made modern canal. Another linear anomaly corresponding to the road in the southwestern part of this area. Other linear anomalies were related to artificial water passages. The majority of point anomalies are related to the graves, however. Our magnetic map identified approximately 800 graves. Some of these point anomalies are located on the surface graves that were found in the flood. 

Conclusion
According to the magnetic map, the density of point anomalies decreases in the east, south, and southeast of the area surveyed. This means that the limit of the cemetery is specified in this section and the core zone line of the site can be well defined here. The highest density of cemetery graves is in the central part of the studied area. The anomalies of graves continue in the north and west of the section, but the density of these anomalies decreases, and the line of the core zone of the cemetery can be identified in this part of the area. Our magnetic survey shows that the core zone of the ancient cemetery is well recognizable without actual excavation. Any excavation and opening of sondages in this region are dangerous and would pave the way for the looting of these sites. A geophysical survey, however, will protect this ancient cemetery. After our survey, an Iranian archaeological mission directed by Shahram Zare found a large Achaemenid building near 650 m west of the cemetery. Archaeological research on this site is continuing.

Abstract
One of the important criteria of registration in the World Heritage List is the cultural landscape, which deals with the preservation and restoration of natural, tangible and intangible cultural elements of historical sites with a holistic and pragmatic approach. The arcs of Taq Bostan have been registered as a national site in the temporary world heritage list, but unfortunately, in recent years, we have seen physical changes in its historical and natural elements. The dissociation between the works and nature causes loss of the original nature of the site and leads to its further destruction. Considering that the cultural landscape is tantamount to interaction between humans and the nature, the historical works of Taq Bostan have turned the site into an element capable of creating cultural landscape. This study has been conducted through the archive, text studies and survey on the site, Taq Bostan. This research has tried to highlight the necessity of a comprehensive look at the protection and restoration of this historical work and seeks to prove the hypothesis that the arches of Taq Bostan are only one work. It is not historical and archeological, but a cultural landscape. The method of this descriptive-analytical research is based on data collected from documentary, library, survey and experience working in the site. Among the questions that are answered in this research; mention can be made of the following: 1. What are the criteria of cultural landscape? 2. What are the elements of Taq Bostan cultural landscape? The result of the research shows; based on the global elements, Taq Bostan has the criteria of a cultural landscape with natural and human components in tangible and intangible forms and has all the effective objective and subjective factors in the formation of the cultural landscape; and contrary to popular belief, Sasanian reliefs are not the only factor in creating this cultural landscape; rather, the components of Taq Bostan’s cultural; s cultural landscape are a combination of natural and cultural modules that are intertwined and inseparable throughout history.
Keywords: Cultural Landscape, Component, Taq Bostan, Tangible, Intangible.

Introduction
The rock art of Taq Bostan is one of the most important works of the Sassanid era and has been nominated for registration in the world heritage (WHC UNESCO, 2021). The importance of the Sassanid sculptures of the Bostan Arch, especially its large arch, in terms of the elegance in the execution of relief motifs, their narrative style, the depiction of artificial and sacred hunting grounds, are cited by researchers such as Pope in the 1920s, Hertzfeld 1940, Vandenberg 1956, Girshman 1962, Godar 1965 and Kristen Sen 1384 and Tanabe 1983. The deer hunting panel of this arch is unique and there is no equivalent in Sasanian art (Compareti, 2016: 5). Also, due to the uniqueness of these motifs, it is always used in identification of fabrics (Hertsfeld, 1940; Raami, 2012; Herman, 2008; Harper 1999) and musical instruments of the Sassanid period (Farmer, 2017; Christine Sen, 1935) have been effective. These works have a deep connection with literature and popular culture, including Nezami’s "Khosrow & Shirin (Khamse Nizami, 6th century p. 30) and & quot; Shirin & amp; Farhad in Kurdish &q uot.
Considering the unbreakable link between history and nature and the opinions and beliefs of the people about Taq Bostan, it is assumed that the arches in Taq Bostan are not just a historical and archeological site and it is necessary to maintain strong relationship between the nature and ancient works; moreover social interactions that govern them should be taken into account. In other words this area is a cultural landscape and interference in each of these components should be done according to its impacts on the other component. For example, it may be effective to intervene in the seams and cracks of the rocks of the arches, to prevent infiltrating water from decreasing or increasing or even drying up the springs. The springs have played an essential role (naturally and culturally) in creating reliefs that if removed, part of the historical and natural values of this area will be lost. This research aims to know the criteria for determining the natural and historical components of Taq Bostan based on the theories presented in the field of cultural landscape in order to remind the necessity of a comprehensive view, as it is proposed in cultural landscapes, in the protection and restoration of this historical work. It is hoped that this research will lead to reconsideration of some JOZINEGARANEH decisions and attitudes that govern this area. In the meantime this research only emphasizes on proving the cultural landscape of Taq Bostan site.
Based on global standards archaeological and historical evidence (Canepa, 2018; Ghobadi, et al 2014; Hojabri and Mir Qadri, 2016; Kambakhshfard 1348; Rahbar, 2010) is a historical and natural environment that human interaction with the environment covers from the Middle Paleolithic period to the present day. This area was formed in different periods based on more or less different cultural mindsets (Parthian, Sassanid, Islamic ideas). Knowing the cultural and historical components of Taq Bostan is a research necessity that has not been addressed so far; because the documents (Ministry of Housing and Urban Development, 2002, Schmidt, 2016) show that this area is undergoing physical and intangible changes that have threatened some of its natural, historical and cultural values; therefore, it is necessary to recognize this collection as a cultural landscape. This research, with descriptive-analytical method and based on data collection from documentary sources, library and field observations, tries to answer the following questions: What are the criteria of cultural landscape? What are the elements or components of Taq Bostan cultural landscape? What is the cultural landscape?
Cultural landscape is the outcome of interaction between human and the environment. (Sauer, 1925). According to Tyler, since cultural landscapes are a document of past and present actions, they are an embodiment of physical changes, which in turn reflect the evolving attitudes towards the landscape. They represent our material and social history, with the help of which we can easily relate inherited values (Taylor, 2011:3).
According to the initial theories, natural conditions have had a major impact on the creation of cultural landscapes; so that people have changed the natural conditions of their environment based on their material and spiritual needs and under the influence of their culture.
Newer theories have discussed the interaction between humans and the environment and have come to the conclusion that humans choose and change the environment according to their mental thoughts, and every changed environment is not necessarily a cultural landscape.
Therefore, the cultural landscape of every society is formed based on its nature and culture. According to Canepa, the cultural landscape of Iran was created based on the relationship between the conceptual world and the physical world that exists in some Iranian religions (Canepa, 2018:1), so choosing a place to create works (current historical works), including campuses and hunting grounds and the rock art has a deep connection between the religion, beliefs and mentality of Iranians about the world and its nature, and the choice of natural places to create art is not accidental.
Natural and cultural components of Taq Bostan Mountains, topography of the earth, water in the form of springs and rivers, plains, and plants and animals in whose creation humans did not have a part are considered natural components. In Taq Bostan, the elements of mountain, water and plain are considered the most important natural factors. These components, along with works created by people who lived in different historical periods, have formed the historical and cultural components of Taq Bostan. These historical and cultural components include: prehistoric sites of Taq Bostan, Parti cemetery and village, Khosrow’s hunting ground, Sasanian rock artefacts of Taq Bostan. In each of these components, he observed the mutual influence of nature and human interaction with concrete examples. For instance, topography, as a natural component, plays a significant role in the formation of the historical and cultural components of the pre-history of Taq Bostan Western Park (Hojabri and Mir Qadri, 2016: 22). The homogeneity of the mountain and the spring has been effective in the creation of relief motifs and the arches of Taq Bostan, because it had the characteristics of the sacred mountain in the eyes of the Sasanians. There should be a bubbling spring next to it, and the light cleanses the body of water and the mountain from the contamination of the devil (Qureshi, 1380: 174). Intangible components derived from people's mentality and including activities, historical and symbolic functions, cultural customs, traditions, monuments, folk stories and cultural references such as the story of Shirin & Farhad, the story of the old tree of the Bostan Arch and healing from the horse statue inside the large arch and the bust of Khosrow II (Naseruddin Shah, 1287: 69; Khadi 1385, July)

Conclusion
Archaeological evidences show that the interaction between man and nature in Taq Bostan is a multi-thousand-year interaction (from the Middle Paleolithic until now). The favorable environment provided by nature to humans, such as mountains, springs, and plant and animal filled plains as well as the strategic location of the region in terms of history (on the way to Babylon and close to the well-known inscription of Darius in Bistoon) created this long-term interaction.
But what is popular among people now as the identity and historical character of Taq Bostan is related to the Sassanid and Qajar periods.  The relationship between the conceptual world and the objective world of the Iranian cultural landscape; and the choice of the workplace is in connection between religion, beliefs and mentality of Iranians about the world and nature. The investigations carried out in this research showed (tables 3 and 4) that based on global standards in the field of cultural landscape, Taq Bostan has the characteristics of a cultural landscape with natural and human components in tangible and intangible forms, and all the effective factors in its formation are objective and there is an existing mentality, such as the use of the natural potential and topography of the region, including permanent springs and rivers, which caused the existence and instead of the material elements of prehistoric humans in the West Park and Murad Hill areas, it shows the evolution of the society from the criteria of the cultural landscape.
The remaining cities and cemeteries and the Parthian and later periods also depict the course of historical development and society, as well as the beliefs and attitudes of the material and non-material world in accordance with the objective and subjective criteria of the cultural landscape.
The reliefs and Khosrow’s hunting ground also indicate the ideas of the Sassanid period. According to Sasanian religious beliefs, the Sasanian king was of the opinion that every action in the Minoan world is done by Ahura Mazda, in the non-Minoan world it is done by the king. Ahuramazda’s goal was to return the world to the light and prosperity before the demonic attack. For this reason, the Sassanid king also tried to create a heavenly paradise in a dry and barren land (a symbol of Ahriman’s wrath). Make the land fertile with the help of natural elements of water and soil. According to the Sasanians, a good king was a good gardener; Therefore, gardens and campuses like Taq Bostan are political announcements that confirmed the legitimacy of the Shah’s government.
Therefore, the components of Taq Bostan cultural landscape are a combination of natural, cultural and social components that are linked and inseparable over time. These components are based on the theories and criteria of the cultural landscape, the interaction between man and nature, and the collective historical results that have ecological and geographical characteristics. According to the mentality of the people living in them, they have found identity and personality and have aesthetic and cultural values. A symbolic place is one of the basic elements of heritage and has a common relationship between identity, memory, and heritage. At the same time, they represent the evolution of human societies. Natural and social environment and economy This landscape is effective on the process of human evolution and has emotional and spiritual meanings.
Taq Bostan has the objective and subjective criteria of a cultural landscape, and these criteria should be taken into account in all actions taken or in the future plans of the site, and any interference and possession should be applied with regard to preserving the entirety of this cultural landscape; Otherwise, the destruction of these works will be imagined in the not-too-distant future.

This study examines the relationship between geographic variables and the location, architecture, and long-term occupation of the Ismaʿili fortresses of Dāmḡān County in northeastern Iran. During the Islamic period, Dāmḡān formed an important sector of the Ismaʿili defensive network in the historical region of Qūmis, containing several major fortresses and outposts, including Gerdkūh, Mehrnegār, Mansūrkūh, Qaḷʿa-ye Doḵtar, Stīvhād, and Shīr. The primary objective of this research is to evaluate the extent to which environmental and geographic factors influenced the selection of fortress locations and the persistence of occupation at these sites. The study employs a descriptive–analytical methodology that combines archaeological field survey, historical and textual evidence, satellite imagery, and Geographic Information Systems (GIS) analysis. A range of environmental variables—including elevation, topography, slope, hydrology, climate, geology, mineral resources, vegetation, and communication routes—were examined and compared with the spatial distribution of the Ismaʿili fortifications. The results demonstrate that the distribution of the fortresses followed a deliberate and non-random pattern closely associated with strategic environmental conditions. Most sites were established on elevated terrain overlooking the Čašma-ye ʿAlī River corridor, major communication routes connected to the Great Khorasan Road (Silk Road), agriculturally productive plains, and mineral-resource zones. The fortresses also maintained visual interconnectivity and benefited from favorable defensive topography, reliable water supplies, and access to economic resources. Architectural evidence further indicates that these sites were adapted to local environmental conditions through the construction of cisterns, defensive walls, towers, and multi-level architectural complexes. The study concludes that geographic variables played a decisive role in the location, architectural organization, and long-term viability of the Ismaʿili fortresses of Dāmḡān. These fortifications constituted an integrated territorial network designed to support the military, economic, administrative, and religious objectives of the Nezārī Ismaʿili state in northern Iran.