Journal of Sistan and Baluchistan Studies
Year:2024 | Volume:4 | Issue:2|Papers Count:6

The rite of passage or initiation ceremony is one of the important stages or influential turning points in human life. It creates a new identity for the individual in the group. This stage has specific religious and psychological concepts and is held with special rituals and ceremonies. These rituals include ceremonies related to the three important stages (1) birth or the beginning of childhood, (2) adulthood, puberty, and marriage, and (3) death. Among various Iranian ethnic groups, from the past to the present, ceremonies have been held that express an individual's transition from one stage to another in various ways and based on archetypes. The symbols and signs in the ritual, which have manifested themselves in various ways, are based on the structure of the human mind, which is formed according to the collective unconscious and has common themes. In this study, marriage, which is one of the three main stages of transition rituals in midlife, is examined in Chabahar County, Sistan and Baluchestan province, South East Iran. Data was collected using field and documentary methods. In addition, the functions of some customs and rituals performed in this transition stage (marriage) are discussed.

The 19th century, during the Qajar period, was the birthplace of colonial powers, especially Russia and England, in Iran. The conflict and confrontation of the main actors of this colonialism led to the separation of vast parts of eastern Iran. Sistan was no exception to this rule. The British, in line with their policy of creating buffer states and protecting India, despite the insistence of Naser al-Din Shah, divided Sistan into Main Sistan and Outer Sistan. After these divisions, and to weaken the Russians in Sistan and keep them away from India, they established offices such as the consulate and the Bank of Iran and Britain. This article aims to understand the architectural features of these two buildings and the extent of their influence on the vernacular architecture of the region. The research method is descriptive-analytical, relying on documentary and library studies, content analysis of historical texts, and data collection through documented and historical methods. Additionally, part of the data collection is done using observation and interviews. Studies show that in constructing these two buildings, the British, in addition to paying attention to the general architectural type of buildings built by themselves in other colonial areas, also considered the region's vernacular architecture and the climatic conditions of Sistan.

According to the teachings of Zoroastrianism, to prevent contamination of the four sacred elements, the dead should be placed in the open air or under sunlight. This was Zoroastrians' most common ritual method related to the deceased during the Islamic era. The deceased was placed in an open circular space on the mountaintop for the birds to eat them. This research aims to identify, introduce, and examine such buildings' uses and architectural structures. These buildings have been described and analyzed using field surveys, documentary studies, plans, maps, and images. The results show that the Zoroastrian crypts of Kerman have special features compared to other crypts in different parts of Iran. The ancient beliefs of the people of the south of Iran were also used in the construction of these crypts. According to these beliefs, the Khorfastaran, or demonic animals come from the north (Apakhtar). For this reason, the doors of the crypts were opened towards the midday (south) or the morning (west). Here, the location of two crypts with two architectural styles, Indian and Iranian, next to each other is interesting. The path to the crypt from inside the Gabr district of Kerman (the oldest Zoroastrian settlement in the city) is still visible and its stations are available. In addition, in Kerman, crypts are located both in the highlands and in the plains. The use of crypts existed among the Zoroastrians of Kerman until ninety years ago, when, with the efforts of Lord Kaykhosrow Shahrokh, crypt burial was transformed into burial.

Due to its nature, the field of archaeology has caused archaeologists to establish a close relationship with other scientific fields in the interpretation of data. With the entry of interdisciplinary sciences in archaeology, including genetics and osteology (animal-human bones), archaeologists can interpret and explain ecological conditions, different species and distribution of animals, behavioral development, and subsistence system of human societies. In other words, archaeologists need to understand how animal remains have been altered by human and non-human processes, where such activities took place, and how they might affect the interpretation of the specimens. This research investigates and identifies the abundance of animal species in the Tol-e Sabz site in Marvdasht City, Fars province, based on molecular analyses, anatomical studies, and half-life tests on animal bone samples from this site. Eventually, the inhabitants’ diet type has been discussed. The results of these studies indicate that the inhabitants of this site in the 5th millennium BC were livestock keepers, and their diet consisted of animal protein.

Pottery, as one of the most important arts of ancient times, made considerable progress in the Middle Ages, especially during the Seljuk period. With the devastating attacks of the Mongols, pottery stopped in many Iranian cities. However, during the Ilkhanid period, with the establishment of relative peace, pottery production resumed in the centers of many Iranian cities, including Rey, Kashan, Saveh, and Neyshabur. There are a number of pottery made in different cities of Iran in the Neyshabur Museum that have not been studied so far. This research aims to date the mentioned pottery by typology and classification. Data collection is done by documentary and field methods and this research is based on description and analysis. In this museum, tallow burners, candlesticks, mashrabeh, seals, pendants or lids, molds, plates, bowls with carved patterns, bowls with radial patterns, bird figurines, and tiles were identified. The results show that the pottery in the Neyshabur Museum is divided into two categories, unglazed and glazed. Unglazed pottery includes simple unglazed, unglazed with molded patterns, clay molds, unglazed with stamped patterns, and unglazed with added patterns. Glazed pottery includes single-colored glazed pottery, glazed pottery with sgraffiato decoration, underglaze painted pottery, and overglaze painted pottery. These pottery were made during the fifth to eighth centuries AH.

The Sarhad area, situated within the expansive province of Sistan and Baluchestan, is bounded by Sistan to the north, Makran to the south, Pakistan to the east, and Kerman to the west. The presence of the Zagros mountain range extension in this area has contributed to distinct climatic and environmental conditions, which have significantly shaped the cultural characteristics and subsistence systems of its inhabitants. In this context, the interplay between the local lifestyle, climatic conditions, and other socio-environmental factors has given rise to diverse forms of indigenous housing, including black tents (Siah Chador), hand-dug dwellings, and stone and adobe houses. These housing types are deeply intertwined with unique cultural practices, predominantly rooted in a nomadic way of life. Consequently, an examination of the cultural ecosystem of this area through the lens of housing indicators offers valuable insights into its cultural evolution and adaptation. This study employs a multidisciplinary approach, combining field-based cultural research and oral history methodologies, to address the following research question: “How can indigenous architectural practices and their associated cultural indicators be leveraged to inform and enhance the future architectural development of the Sarhad area?” By analyzing the indigenous architectural structures of this area, it becomes possible to identify design principles and housing typologies that are not only aligned with the local culture, livelihood systems, and climatic conditions but also responsive to contemporary living requirements. Among the notable examples of indigenous architecture in Sarhad are black tents and hand-dug structures, which serve as effective models for temporary settlements and the creation of secure spaces for passive defense purposes. These traditional housing solutions demonstrate a profound understanding of environmental adaptation and resource efficiency, offering valuable lessons for sustainable architectural practices in similar contexts. This research underscores the importance of integrating indigenous knowledge and cultural heritage into modern architectural frameworks, thereby fostering a harmonious balance between tradition and innovation in the urban and rural environments.