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Showing 4 results for Identity
Ann Feuerbach,
year 7, Issue 24 (8-2023)
year 7, Issue 24 (8-2023)
Abstract
This paper utilizes an approach that combines studies of Samanid period artifacts and textual accounts with modern genetic studies to explore the identity of the people who were involved in long distance trade from the far eastern regions of the Central Asia into Northern Europe. Although this study does not analyze the Samanid works, it reiterates and illustrates how important Iran/Persia was in the history of Europe as well as Central Asia. The information contained in the artifacts and texts gives us the evidence needed to understand the vast trade network and the people who were responsible for the movement of these goods, people and ideas. This study reconfirmed recent genetic studies that the people, collectively termed Rus or Vikings, were a mixture primarily of Scandinavians, Slavs, and Turks, with additional admixing with local populations. The importance of the Persian and Arabic sources addressing contact between the Rus and Eastern people has been thoroughly discussed by Thorir Jonsson Hraundal. In these texts, the Rus were referred to by different names including Majus, Northmanni, Urduman, Warank as well as by other names. One of his many observations is the unmistakable influence of Turkic culture on that of the Rus. This complex ancestry is supported by recent genetic studies and will be discussed in more detail below in light of archaeological evidence. Thus, the term Rus refers to a way of life rather than a homogenous ethnic or cultural group. However, this study refined the identity of the people responsible by observing a correlation between the distribution of the genetic haplogroup R1a sub-clade and the long-distance trade routes across Central Asia to Northern Europe, with the central focus in Eastern Europe. Despite the vast distance, the evidence indicates that there were cultural contacts between people with linked ancestry. The study is important because it begins to reveal the unexpected influence of Eastern cultures on those of Northern Europe.
Fakhredin Mohamadiyan, Seyed Rasool Mosavihaji, Ahmad Salehi Kakhki,
year 7, Issue 25 (12-2023)
year 7, Issue 25 (12-2023)
Abstract
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.
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.
Fezeh Rahimi, Alireza Razaghi ,
year 9, Issue 32 (8-2025)
year 9, Issue 32 (8-2025)
Abstract
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.
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.
Rouhollah Yousefi Zoshk,
year 10, Issue 35 (6-2026)
year 10, Issue 35 (6-2026)
Abstract
This article examines an exceptional Proto-Elamite tablet from Susa (MDP 17, 043) that departs from standard economic accounting texts by listing seventeen named individuals rather than commodities or labor quotas. A central problem addressed here is the apparent inconsistency between gender-marked signs within nominal chains and the uniform or contrasting classifications that conclude those chains, as well as the summary count on the reverse of the tablet. Through a close structural and contextual analysis of the tablet, this study argues that the text operates with a two-level semantic system. Signs such as (M388) and (M124) occurring within nominal chains function at a descriptive level, indicating roles or statuses that are not reducible to biological gender. By contrast, the final combinations |M217+M388| and |M217+M124| assign individuals to institutional categories that determine their treatment as countable administrative units. The reverse of the tablet therefore records not gender or functional roles, but the total number of registered individuals classified according to their final institutional status. This layered semantic structure reveals a sophisticated administrative logic in Proto-Elamite record-keeping and highlights the social and institutional dimensions of individual registration beyond purely economic accounting.
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