Abstract
The western Lut desert is well-known in the archaeology of Southwest Asia because of the existence of an early urban center (Shahdad) that dates back to the 3rd millennium BC. The site of Shahdad, as one of the major urban centers of the Bronze Age of Southeastern Iran, plays an important role in the Near Eastern archaeological studies. After half a century of Shahdad excavations, it is time to have a new look at Shahdad and its objects in light of our present knowledge from the archeology of southeast Iran. Here is an assessment of Shahdad data obtained from Shahdad excavations such as seals, metal and clay objects. In another article, we discussed the rest of finds of Shahdad. In this study we tried to present a revised chronology for Shahdad. This article also provides information on the status of the regional and trans-regional cultural interactions of Shahdad.
Keywords: Shahdad, Chronology, Metal Objects, Seals, Cultural Interactions.

Introduction
The site of Shahdad is located at the base of an alluvial fan where it was in antiquity surrounded by the Shahdad River and a number of streams flowing east from their origin in the western mountains. In 1968, during a general geographical reconnaissance of the Lut depression, the Early Bronze Age site of Shahdad was identified. Excavations lead by Ali Hakemi of the Archaeological Service of Iran began in the following year and continued until 1978. The work concentered on a necropolis in which 383 graves were cleared including many with spectacular grave goods, including impressive human statuettes, elaborate metal objects such as a bronze standard, numerous stone and ceramic containers and ornamental finds. Hakemi also did some excavations in the east of the site, Operation D, which he identified as an industrial area of the urban center of Shahdad. Overall, excavations in necropolis and industrial area provided evidence for local craft activities and cross-regional contact. This article reevaluates the results of Shahdad excavations conducted by Hakemi.

Chronology, Seals, Metal and Clay Objects
The comparative study of the metal artifacts of Shahdad with those of the sites of Southwestern Asia revealed some results. First, the interactions of Shahdad with long-distance areas such as Indus valley, Central Asia, East, West and southwest of Iran were identified, then the evidence of the existence of a very homogenous style in metal objects in a wide geographical area was revealed and third, Shahdad was a metal production center with its own characteristics. Due to the comparative chronology, Shahdad metal artifacts date back from the mid third millennium BC to the early second millennium BC.
According to the comparative studies, Shahdad seals share some similarities and characteristic with those of Early Bronze Age sites such as Shahr-e Sokhta, Jiroft, Tepe Yahya and the remote areas such as Central Asia and the Indo-Iranian borderlands. It was also revealed that most of Shahdad seals are not comparable with those found from other regions and they had their own local characteristics. One-cylinder seal was also uncovered from workshop D that is not yet published. Due to erosion, its motif is not very clear. It seems to represent a winged goddess.
Two unique artifacts were found from Shahdad; one human statues and one house models. In total, 24 human clay statues were discovered from Shahdad cemetery which had ritual functions. The clay house models were uncovered from 33 graves of the cemetery of Shahdad. They are cubical and 20-30 centimeters long. Some researchers take them as a 3D example of house motifs on chlorite vessels. Hakemi called them shrines.
The comparative analysis of the funerary goods reveals that the cemetery A of Shahdad dates to the mid third millennium BC and lasts until the late third millennium BC (2500-2000). This dating is based on the comparative studies on pottery, chlorite and marble vessels, bronze objects and seals of Shahdad with the contemporaneous areas of southeastern Iran and neighboring regions such as Shahr-i Sokhta, Jiroft, Bampur, Tepe Yahya, Mundigak, Umm-al Nar, Susa and the sites of the central Asia. Also, the dating of the second half of the third millennium BC was proposed for the artisans ‘area (area D), the residential areas excavated by Kaboli and, in general, the entire area of the city of Shahdad. In other words, the flourishing period of this city is the second half of the third millennium BC. Furthermore, the early 2nd millennium BC was proposed for the culture after the collapse of the urbanization of Shahdad (cemeteries B and C).

Conclusion
The revision of Shahdad data yielded some new information. Shahdad had been inhabited for a long period from the middle third millennium BC to the early second millennium BC and it was flourished during the second half of the third millennium BC. By studying cultural materials found from Shahdad area, one can find cultural interactions of Shahdad with other regions. The impact of Shahdad on Central Asia through the Bronze and chlorite materials can be easily observed. Despite all the cultural interactions with all these regions, the local and regional cultural traditions dominated in Shahdad and it has all the characteristics of a city with local cultural character in 3rd millennium BC. In general, the similarity and harmony between the cultural materials of Shahdad and different parts of the Southwest Asia, from Mesopotamia and Southwest Iran to Central Asia, the Indus valley and the south of the Persian Gulf indicate the existence of a cultural interaction sphere in the west of Asia during the early and middle Bronze Age.

Abstract
Northwestern Iran and the South Caucasus have relatively favorable environmental conditions for the formation of ancient settlements. These include the Urmia Lake basin and the Aras shores in northwestern Iran, and the Kura River, the Mil-Moghan (mountainous areas) in the South Caucasus region. The archaeological evidences and recent researches in two geographical areas illustrate the cultural shares and similarities of the period. The main purpose of this article is to introduce the areas and pottery traditions and to identify the sequence of chronology in the areas of study. The following questions will be raised in order to achieve cultural interactions in the geographical area studied in the Chalcolithic Period: How is the condition of chronology sequence in the two cultural domains? The main hypothesis in this regard is the existence of approximately the same chronology (the beginning and the end of the Chalcolithicperiod) in the two geographical locations. How do the layers of settlement and the sequences of residence from the Neolithic to the Chalcolithic Periodin ancient sites indicate the theme of cultural continuity and transition? The present article is written by descriptive-analytical method. As a final result, it can be pointed to the similarities and differences of the archaeological data, including thepottery features, architectural structures, burials, etc. By studying the areas such as Dalma Tepe, Jolfa’s Kul Tepe, Khoy’s Davagöz, etc. in northwest of Iran and Leila Tepe, Galayeri, Puylu Tepe, Boyuk Kəsik, Soyuq Bulagh, Brikil Dibi, Kawtskhevy, Tekhvot have been obtained in the South Caucasus region and chronologically covers the millennium from 5000 BC to 3700/3600 BC. 
Keywords: Chalcolithic, Northwestern Iran, South Caucasus, Cultural Interactions, Chronology.

Introduction
The northwest of Iran and the Caucasus have long been a prominent site for archaeological studies due to their proximity to important cultural sites such as Anatolia, Zagros, Mesopotamia and Central Asia. Most of the ancient sites both in the Caucasus region and in the northwestern Iran, which were inhabited by the Chalcolithic period, were also inhabited during the Neolithic period, suggesting that the human and animal habitat conditions and the environmental conditions are favorable. The following questions will be raised in order to achieve the cultural interactions in the geographical area under study in the Chalcolithic Period: 1. What is the status of the chronologysequence in the two cultural areas? The main hypothesis in this regard is the existence of a same chronology (beginning and end of the Chalcolithic Period) at two geographical points. 2. How do the layers of settlement and settlement sequences from the Neolithic to the Chalcolithic Periodsindicate ancient sites, cultural status, and the cultural continuity and transition themes? Most of the ancient sites both in the Caucasus region and in the northwestern Iran, which were inhabited by the Copper-Stone period, were also inhabited during the Neolithic period, indicating the existence of afavorablehabitat and environmental conditions for both human and animal. Although there are also single-period enclosures among them.

Discussion
In recent years, one of the most significant issues in introducing and studying the Chalcolithic culture of northwestern Iran havebeen the ambiguity and darkness in the timing chronology of the Chalcolithic Period of this region. Because, this period was introduced after the late Neolithic period, was identified in areas such as Haji Firouz, Hassanlu, Yaniq Tepe, etc., with a break of almost a thousand years. Dr Abedi’s recent years’ excavations atJolfa’s Kul Tepe and Khoy’sDəvə Göz have eliminated the gap in the timing of the Chalcolithic Period of northwestern Iran (Azarbaijan). The archaeological studies are divided in twostages; and its early stage dates back to the 19th century and is known as the Eneolit cultural period. The archaeologists in the North Caucasus geographical area of have identified two culturaltypes of Kura-Arax and Maikop in the Chalcolithic Period, hence, the two Kura and Araxrivers in the Caucasus Basin are named as the Mesopotamia of Caucasus.
One of the most important cultural data of the Chalcolithic Period is the rectangular architectural structures which are made of white raw clay. Inside the structure, large crumbs, food storage wells and numerous stoves, along with the data such as mortar, and grindstone, and burned remnants of grains such as barley, wheat and lentils have been obtained. The burial variety ofthe Chalcolithic Period is more diverse than the Neolithic period. The most repeated type of burial in the Chalcolithic Period is the pits burial, but more recently therehave also been found two other burial types such as burial in earthenware, and kurganburial.

Conclusion
One of the most important issues of Chalcolithic culture in the South Caucasus is anunbroken continuation of the Chalcolithic Period after the Neolithic period. This continuation can be seen in Mentesh Tepe, Aratashen, Khatun Ark- Aknashen, and theChalcolithic Period begins unbroken after the Neolithic periodin these areas. But after the Neolithic period, the Old Bronze Age beginsinNakhchivan’s Kul Tepe. Scientists consider the climate change as the main cause of cultural disruption. In the southern Caucasus, the earlyChalcolithic phasehas been dated from 4800/5000 to 4600 BC, and themiddle andthe lateChalcolithic phases from 4600 to 3200 BC, and some new areas, such as Nakhchivan Tepe, Uchan Aghil, Uzun Oba, is derived from the earlyChalcolithic Period that are closely related to Dalma culture.

Abstract
The interaction of cultures in prehistoric Iran has always been one of the most important and complex topics in Iranian archeology. Such connections in different regions of Iran show the relationships of cultures and their effects on each other. During the fifth and fourth millennia, these connections became more extensive and significant. During this period in the South Zagros region, between Fars, Chaharmahal and Bakhtiari (Bakhtiari region) and Khuzestan regions, close cultural ties were formed, which are more than anything else reflected in the pottery collections of Bakhtiari region. Alain Zagarel in his studies in different parts of Bakhtiari region points out that during this period, this region has received many cultural influences from Fars and Khuzestan regions. In this article, the cultural relations that took place during the chalcolithic Age in the Early / Middle / Late Shushan period of Khuzestan, the Early, Middle and Late Persian periods, as well as in the phases of Alexandria, Chelehgah, Afghan, R1, Lapoei, Shahrak and Borjoui and S17 in Bakhtiari region have been formed, discussed and tried to answer the question of whether there were cultural connections between these areas during the chalcolithic Age or not? According to the studies, it seems that there were cultural connections between these areas during this period. The point that should be mentioned here is that in this study, the cultural influences of Fars and Khuzestan regions on Chaharmahal and Bakhtiari have been considered. The effects of these cultures on different parts of Bakhtiari region are not the same, so that the northern regions of this province during this period were influenced by the cultures of Khuzestan region and southern regions, especially Lordegan city during this period were influenced by the cultures of Fars region.
Keywords: Interaction, chalcolithic, Bakhtiari, Fars, Khuzestan.

Introduction
One of the most important field works done in Bakhtiari region is the activities of Allen Zagarel and Hassan Rezvani during the years 1390-1389. The two main plains of Bakhtiari region, namely Khanmirza, are located 180 km south to southwest of Isfahan, at an altitude of 1800 meters and Shahrekord at an altitude of 2100 meters. Both plains are very fertile pastures, but due to their height, lack of surface water and good soil, they are not suitable for agriculture (Hool, 1390: 132). The sites identified in these areas provide useful information from the pastoral pattern of the pre-pottery period. We are indicating a period of prosperity in the Bakhtiari region. Based on these activities, the question that arises here is whether there was a connection between the Bakhtiari region with Persia and Khuzestan during the Copper and Stone Age? It can be said that the initial study of copper and stone period pottery shows the relationship and close proximity of regional pottery with copper and stone period pottery in Fars (Bakun A and B) And Khuzestan (Middle and New Shushan). However, it seems that the copper and stone pottery of the lords is more similar to the prehistoric pottery of Persia (Bakun A, B and Lepui).

Materials and Methods
Cultural interactions are one of the most important and complex issues in archaeology. In this research, we first tried to study all the sources in this field well, and the pottery related to each region was carefully examined and matched with each other so that we could provide a correct and accurate comparison. Among the important sources that were used in this regard were the reports of excavations, investigations and research activities that took place in these areas during the copper and stone ages. For correct understanding and accurate analysis of the data, it was tried to use the latest archaeological activities and also the latest scientific results published in these areas.

Article Text
The pottery collection of Bakhtiari region provides us with very good information about the Copper and Stone Age, through which the connection between this region and Fars and Khuzestan can be determined. Data from all three phases of the Copper and Stone Age have been found in the Bakhtiari region. Among these, we can refer to the interregional interactions of other regions of Bakhtiari region such as Dashte Farsan with Khuzestan and Fars, and although this has been the case in previous periods(Neolithic), as the evidence shows They show that this trend has significantly increased in the Copper and Stone Age. Currently, studies show that this region is very similar to Fars and Khuzestan. Currently, studies show that this region is very similar to Fars and Khuzestan.A noteworthy point about the settlements of the copper and stone period of Farsan plain is that in this period the southern areas of Farsan plain are very similar to Bacon pottery in Persia, while the pottery of the northern half of this plain is closely similar. They have new Middle Shushan pottery.

Discussion
Based on the conducted research, it can be said that the residents of Bakhtiari region were influenced by the residents of Fars and Khuzestan during the copper and stone ages. Considering that most of the settlements in this area belong to nomads, it can be said that this area was a bridge of communication between these areas during the copper and stone ages. The presence of pottery similar to the cultural materials of the late Neolithic and copper and stone of Fars and Khuzestan indicates the strong connection between the Fars plain and the mentioned areas, and one of the important reasons for this strong connection is the migration of nomads in the Fars plain and other highlands of Bakhtiari to these areas. The identified sites of this period, which were mainly in the form of temporary camps, also prove this claim.

Conclusion
In the Copper and Stone Age, we are faced with the dramatic emergence of yards in the Lordegan area. During this time, communication between the inhabitants of Lordegan and Fars and Khuzestan has increased. The reason for this claim is the collection of pottery that exists in this area. Another reason to prove this claim is the laboratory studies that have been done on the Lepui pottery of Chaharmahal and Bakhtiari province with Fars province. Based on the researches, it can be said that the inhabitants of Bakhtiari region have been influenced by the inhabitants of Fars and Khuzestan during the Copper and Stone Age. Given that most of the settlements in this area belong to the nomads, it can be said that this area has been a bridge between these areas during the Copper and Stone Age. Khosrozadeh also points out that the presence of pottery similar to late Neolithic cultural materials and copper and stone of Fars and Khuzestan indicates the strong connection of Farsan plain with the mentioned areas and one of the important reasons for this strong connection is nomadic migration in Fars plain and other heights. Bakhtiari knows of these areas, as the sites identified during this period, which were mostly temporary camps, also support this claim.

Since the Achaemenid period, Iranians, as rulers of part of the Silk Road, played a critical role in maintaining the security and infrastructure of this trade network. The Sogdians, as representatives of the eastern Iranian cultural sphere, held a particularly influential role in trade and intercultural communications from the mid-third century to the eighth century CE. Beyond their activities as merchants along the Silk Road, the Sogdians developed a form of “Silk Peace Diplomacy,” establishing a sustained presence in Chinese territories. As one of the prominent eastern Iranian groups, Sogdian merchants promoted a diplomacy of coexistence along the Silk Road. In particular, findings from northern China over the past two decades highlight the tangible and diplomatic dimensions of the Sogdian presence, emphasizing their pivotal role in what may be termed the “Silk Peace.” Archaeological excavations in northern China-notably the discovery of Sogdian family tombs-although initially reported through preliminary studies, reveal important aspects of Sogdian inscriptions, artistic expressions, spiritual beliefs, and especially mural paintings. These findings provide invaluable insight into the Sogdians’ integration into Chinese society. The primary objective of this research is to introduce the newly uncovered Sogdian cultural materials in northern China to the broader scholarly community concerned with Iranian cultural history, and to illustrate the significance of the Sogdians’ presence within their new geographical context in China. The research findings demonstrate the evolution of Sogdian communities in northern China from initially closed, self-contained groups to more open societies engaging in dynamic cultural interactions with the Chinese. It appears that the Sogdians initially migrated to China as families of artists, craftsmen, and merchants. Over time, they integrated into Chinese society while maintaining distinct aspects of their Iranian heritage, thus shaping an enduring pattern of cultural exchange between the Sogdian and Chinese civilizations.