Lifestyle is a concept that generally includes social, economic, and cultural components. It has a great influence on the introduction of people behaviors and attitudes in a community. According to various scholars, lifestyle is closely related to the quality of life. An example of lifestyle is quality of location and living space affecting the architecture of house interior. This study aimed at investigating the effectiveness of aristocratic lifestyle in Qajar era in the spatial areas and relationships of their Houses. Research method was historical and interpretive analysis. The data were based on library and field studies consisting of documents and narrations. To select the samples, all Houses related to the Qajar period, which had documents and the possibility of field studies were provided, were investigated. In this study, nineteen Houses in the Mazandaran and Golestan were selected which had the highest impact on the spatial relationships considering the change in lifestyle. The research results showed that lifestyle changes in the social, economic, and cultural areas have led to the development of architecture of Houses, which are embedded in social relationships, family structure, economics, occupation and social identity and the impact of each of these components on the structure of spatial relationships. After reviewing the spatial layout of selected Houses, justified graphs were used for their analysis based on space syntactic attitude and the Houses of each Qajar period were compared This is the result that Houses in the Qajar era differ in the types of spaces and how they relate to each other and according to these differences are divided into different categories.

Home is the most important place to restore peace and revitalize human life. It is a place to be with family, social interactions, relax, do favorite activities and get rid of daily human tensions. With the passage of time and the advancement of technology, many definitions of our daily lives have changed. A concept that is still firmly preserved is the concept of human privacy. Traditional Iranian architects have tried to design Houses while maintaining the principles of privacy in open and closed spaces of Houses, but over time, with the growth of apartment living, development of construction technology and the integration of Western culture with Iranian-Islamic culture, observance of privacy in homes, especially in open spaces, has declined. Mazandaran province is one of the regions that has undergone many inappropriate construction changes. The main purpose of this study is to investigate the role and knowledge of the components affecting the syntax of space on the open spaces of traditional Houses in Mazandaran. This study seeks to find physical patterns of privacy in the open spaces of Mazandaran Houses by extracting patterns of privacy in Mazandaran Houses. In this research, first, through field studies, patterns are found and then, using the space syntax technique and Depthmap software, the indices of depth, connection and interconnection and isoust in the building will be studied. The results of the present study showed that open space has an important and fundamental role on the level of spatial privacy and also the geometry and location of the yard relative to the building has a double effect on the visibility of observers to different spaces of the house. In such a way that the yards that have irregular geometry and are located in the middle, back and side sections, the visibility of the entrance door to different parts of the house is minimized and also the privacy is increased by increasing the depth and caution index in traditional open house he does.

Problem statement: According to researchers, lifestyle has a great impact on the introduction of behavioral patterns and mental tendencies and lifestyles of people in a society. In other words, the concept of lifestyle specifically represents the quality of life of individuals in a society. There have not been many studies on the architecture of Iranian residential Houses in the Qajar era and its relationship with lifestyle. It also seems to be important due to climate changes and the diversities in residential architecture during the long Qajar period. This article tries to study the space discourse in relation to the lifestyle in Qajar era aristocratic Houses of Mazandaran. Therefore, the main approach of this research is to understand the space in relation to lifestyle and its impact on the architectural space of Houses. Because the Houses of ordinary people are affected by the climate, the Houses of the aristocracy have been studied. Research objective: This study aimed at investigating the effectiveness of the lifestyle of the aristocratic Qajar era people on the areas and spatial relations of their Houses. Research method: Research sources are based on library and field studies, which are available in two categories: documentary and oral. To select the samples, all Qajar Houses in Mazandaran that had documents and the possibility of field studies were examined. Conclusion: Lifestyle is categorized into social, economic, and cultural components and the impact of each of these components on the spatial relations structure of the samples was studied. After examining the placement of the spaces in the studied Houses, by drawing a Justification graph by the space syntax software, they have been analyzed. The Houses of each Qajar era were compared with each other and it was concluded that even the Houses located in a similar period of the Qajar era were different in terms of type and number of spaces, depth of spaces and there are also differences in how spaces relate to each other and this difference was due to the social relations of the family, job and livelihood, etc. of the residents, which can be categorized based on these differences in different patterns.

The entrance of any house is a way for relationship between exterior and interior spaces and expressing the cultural characteristics of the residents and their beliefs in privacy and veil. The entrance of each building is the first place to encounter and familiarize with the house. This is also the identity of the building and plays an important role for representing the cultural characteristics of its inhabitants as a connector element of public realm to private space. This body is composed of components responsive to environmental, cultural, social and economic factors. The input space as a separator space is also a communicative one. One of its most important goals is to control the movement and to extend its path from outside to inside space. It also specifies the limits and methods of their social communication. It seems that Qajar Houses of Gilan and Mazandaran, and consequently their entrances, due to the similarity of climate, are very similar. This comparative study reveals some differences in the shape and spatial organization, the degree of privacy, and the method of control of public and private domains. It is due to several factors such as differences in culture, geography, society and way of livelihoods. Although Qajar Houses in Gilan and Mazandaran are very similar, they are not the same. This heterogeneity, which can be studied in both general form and spaces of the house, can be due to cultural, environmental, economic and social differences in the two studied areas. This paper focuses on cultural differences firstly by prioritizing culture in shaping the entrance, and then it shows the influences of the culture on the entrance of the Houses. The hypothesis of this study is that the entrance features in Qajar Houses in the cities of Gilan and Mazandaran are distinct due to different ways of life in these regions. To assess this claim, we will first consider into cultural differences. Then, we will select 12 cases of Qajar Houses in old fabrics of Gilan and Mazandaran provinces, to examine the impact of lifestyle and culture on the structure of entrances. The samples were matched in two provinces equally. This means that Houses belonging to the social classes are compared with each other in order to control the impact of the social class variable on the results of the research. The questions of this paper are as follows: 1) is the formation of the entrance of Qajar Houses related to cultural characteristics in Gilan and Mazandaran? 2) Given the relationship between culture and architecture, do cultural differences affect the shape and organization of the inputs in the two regions? 3) Which features in the inputs are exploring cultural differences? In this research, cultural differences are first studied in Gilan and Mazandaran. In this regard, the four cultural layers are extracted from the Rappaport theories and analyzed in Gilan and Mazandaran communities of Qajar era. The first layer, which unites the architecture of Houses, is lifestyle that has been associated with livelihoods in the studied area. It determines the extent and manner of social and kinship communication. The nature of the meetings and social relationships is the second layer of culture in the present study. The third layer is the customs that appear as a result of repeating behaviors and lifestyles. It is influenced from the fourth layer, means indigenous and religious beliefs. These four factors have led to the formation of relatively different social identities in Gilan and Mazandaran. In this paper, by the method of comparative research and case study, we will compare the entrances of Houses. The results show that in Mazandaran Houses, the controlled entrances with hierarchy in privacy are reflection of introverted culture. But, the lifestyle of people in Gilan reduces separation between public and private spaces. The results of the study of the abovementioned factors and the comparison of the construction typologies show the different input characteristics and analyze how the culture reflects on the form and the space of entrance. The results of presented analysis show that the lifestyle, customs, beliefs, and social interaction influence the culture structure. And cultural differences in the structures of societies make significant changes in the shape of entrances of the Houses. In summary, the results of the research show that the social link between women and men in the form of agriculture work and livelihoods leads to a difference in lifestyle and housing and justifies the extraversion of Gilan Houses. This also defines the shape of the entries and eliminates the privacy layers of them. But the fanaticism of most Mazandaran families on religion and veil has affected the shape of the house and has made the entrances more confined. The shape of the entrance is influenced of the house shape.

Extended Abstract:Introduction: With regard to the increasing facilities of life such as land, sea, and air transportation vehicles, and an increase in people’s free time, income, and age, people, today, like to spend their time on touring and traveling more than any time in the past. Villages in Northern Iran were a destination for travelers. Rural Houses are important elements of developing rural tourism. The main objective of present research is to study and investigate on mountainous and hilly villages located in Western Mazandaran because traditional Houses enjoy an exclusively architectural buildings derived from villagers’ traditions and cultures followed by naturalistic characteristics of the region in question.Methodology: Regarding the main question, “What is the role of traditional Houses in mountainous and hilly villages, as important elements of villages’ economic survival and cultural identity, in rural sustainable development in Western Mazandaran?” and the subjects and objectives of the research, the following hypotheses were proposed:-Rural tourism activities can promote villagers’ economy as a supplementary income.-Using natural attractions and with various uses, traditional Houses in mountainous and hilly villages can be influential in attracting tourists and developing tourism in the region in question.-Tourism can decrease the rate of migration and stabilize population in the regions in question.-Creating a tourism village can develop rural tourism in addition to preserving the traditional identity and culture of villages in the regions in question.Descriptive-analytic method has been utilized in this research along with documentary, library and field studies. Tools such as tables, pictures, interviews, and questionnaires have also been utilized. The data collected are analyzed and concluded by x^2 test and SPSS software.Findings and discussions The area of question in this research is located in Western Mazandaran. This region is from 50 degrees and 35 minutes to 50 degrees and 45 minutes of eastern longitudes and from 36 degrees and 30 minutes to 36 degrees and 40 minutes of northern latitudes that includes the cities of Ramsar and Tonekabon.The subject population of the study consists of families living in mountainous and hilly villages of Ramsar and Tonekabon, tourists, managers, and experts of organizations and institutions related to villages of the region. 20 villages (6 hilly and 14 mountainous) out of total 274 villages in the region were randomly chosen as sample population. Out of 1478 families in 20 villages, 307 families were chosen. Since there is no clear-cut figure of tourists, 384 samples were selected using Chokran formula and Morgan Table. Finally, Due to the limited number of managers and experts, all of them were chosen.-The number of Houses in the villages under study was 304. 89, 105, and 110 Houses had 29 percent of Darvarchin, 35 percent of Zigameh, and 36 percent of new building materials, respectively. Thus, 64 percent of total Houses in the study region was traditional.-One of the basic differences between local and new Houses lies in their function regarding their pattern change, reduction of areas under construction, change in village tissue, etc. The most important developments made in housing and the function changes followed by them include the type and pattern of Houses, building materials, change in the size and cost of building Houses.Results: -Studies and tests carried out on the variables among villagers and authorities all indicate that regarding the traditional economy of living in the region under study, tourism activities can act as a complementary source of income and promote economic abilities of villagers. Tourism has been able to activate other economic parts that resulted in job creation and economic development.-Studies reveal that since tourists are strange people that travel to villages based on their curiosity to see natural landscapes and know the customs and traditions of the regions, rural social values, cultural and folkloric elements can affect the attraction of tourists. With regard to the functional quality and meeting the human needs, rural Houses have been able to make tourists choose them for stays instead of other places such as hostels, inns, tents, etc.-Survey conducted indicate that increase in the income resulted from selling land, controlled building constructions, house renting, and providing tourists with services and facilities have caused the villagers to buy house in cities and consider their village Houses as the second dwelling places.-Traditional Houses, their method of architecture besides natural attractions and landscapes have gained tourists attentions. A lot number of tourists prefer traditional and new Houses to hotels and inns for stays in villages. Therefore, creation of tourism village can cause rural tourism in addition to the preservation of traditional culture.-Establishing an ecomusium ( tourism village) as a suitable place for introducing culture and preserving cultural values of villages of the region, participation of executive institutions in expanding tourism industry, creation of daily and weekly markets for villagers’ handicrafts and other rural products, revival and development of infrastructures and installations of tourism industry , educating village managers and planners, and attending to rural industry, and principles of environmentally sustainable development to reduce environmental crisis are among the strategies to achieve sustainable development of rural tourism.

Background and purpose: Toxoplasmosis is a widespread zoonosis caused by Toxoplasma gondii. In addition to economic losses, this disease is transfer able to human and regarding the special ecological conditions of this parasite in nature of Mazandaran province, it is necessary to determine the situation of the disease. The purpose of this study was to determine the frequency of antibodies against T. gondii in cattle, sheep and goats slaughtered in official slaughterHouses in Mazandaran province, in 2004.Materials and Methods: To determine the prevalence of toxoplasmosis in slaughtered animals, in a descriptive cross-sectional study, 639 blood samples were obtained from cattle, sheep and goats between December 2004 and April 2005, from the three main geographical zones of Mazandaran province, Iran. Nine slaughterHouses were randomly selected in Western, Central and Eastern regions. Sera were extracted from 5mL venous blood samples, by centrifugation at 2000xg for 10 min, and were stored at –20º C prior to testing. Sera were screened for T. gondii antibodies by immunofluorescence antibody test (IFAT) and serum samples showing a titer of 1:16 were further diluted to determine the end point. Data were analyzed using Chi-square (X2) test.Results: Of the 639 serum samples examined, 27.5% (176/639) showed positive titers equal or higher than 1:16 by IFAT. The highest frequencies of antibody titres (1:16 titre) were found in sheep and the least in cattle (9%). The highest infection rates in cattle were seen in western region with 5.5 % antibody titres of 1:16. In three regions, 35% of sheep sera showed positive titers with high frequency of 1:16 antibody titre (17.3%) in Western region. Thirty percent of goat sera in 3 regions were seropositive and the highest infection rate was seen in 1:16 titre (18.5%) in Western region.Conclusion: The results of this study show that the presence of T. gondii specific antibodies for sheep and goats in Northern Iran is high, and the consequent risk of acquiring toxoplasmosis from human consumption of sheep and goat meat may be greater in this region.

In the Persian language, "Sar Panah" (in English, shelter) is a common word used for house. The purpose of a shelter is to protect humans. This compound word consists of two words: Sar means authentic and up, and Panah means a protector. This means the house mainly protects a person and guards his head and value from the outside, including atmospheric factors such as wind and rain as well as the dangers of the earth and its creatures. The common ground of the two hidden meanings in the word "head" signifies the high spiritual rank, geographical location, and a place of refuge. The concept of "Panah" is also associated with protection and enclosure. Therefore, shelter is expected to be the name of a structure characterized by introversion and isolation to protect others, highlighting perfectionism and meaning-seeking. This output is the structure that derives from the term shelter. This process ends in a dense, closed, and introverted structure that is completely shut off from the outside, whether the neighborhood or the environment. However, the analysis of the evolution of the house in Iran is different from this process. Not much exists on the early samples of Iranian Houses and shelters. Scrutinizing early samples of settlement in Iranian caves such as Krafto in Kurdestan shows that the concept of "Sar Panah" has been equated to enclosed space, interconnected, narrow, and separated from the surroundings.Investigation into the oldest archeological site in the prehistoric period, including Shahr-e-Sokhte-y-Zabol (in English, the burnt city of Zabol), with a history of 5000 years confirms that the house and shelter have been conceptualized as before. The Houses include narrow and dark spaces attached (for protection purposes), covered, dim, and void of any big opening outwards. The protective role of the house and its enclosure equates to isolation from the outside, which could be apart from the neighborhood or the environment. Examining the Houses over a thousand years in different historical periods, including Median, Achaemenid, Parthian, and Sassanid, based on the documented physical and spatial changes, shows the first philosophical leaps in the definition of home and shelter compared to the previous era. Despite the technical changes in the construction and size of the house, which mirror a perfected achievement over time, the emergence of new organs in the architecture of the house presents a new conceptualization of shelter in this era, among which there is a central courtyard along with iwans. Opening the heart of the house towards the sky, closing it from four sides, and forming its spaces is the most heartwarming reading of the new concept of shelter. In this interpretation, isolation from nature and the sky is not an example of being sheltered any longer. Rather, it represents a special connection with the upper world or heaven, which not only is not misaligned with the concept of protection but also reflects an evolutionary relationship with the sky, which describes the house under its protection. This approach, which has gradually shaped the original pattern of Iranian architecture, has continued until the contemporary period. The initial samples can be seen in the Zoroastrian house in Jandaq and Mazra eh Kalantar in Yazd.The pattern of the central courtyard was improved, and different patterns emerged across Iran. Early samples in hot and arid areas included changes in some parts of Chahar-Soffeh Houses, whose central opening, which sometimes includes the stem of an open dome, is a small courtyard that frames the sky.The residents of this house cohabit with the sky in an enclosed space compared to the surroundings. The selection of blue color for the domes in the main space of Iranian architecture seems to be associated with such a landscape. The popularity of the aesthetic combination of khaki and blue colors in Iranian art can also be associated with such space creation.The Iranian aesthetic system hinges on the pattern of the central courtyard, whose idea was linked with living space and home and then was extensively used as an essential and inseparable part of architecture. Shortly, this pattern was adopted in the spatial system of schools and caravanserai, mausoleums and mosques, gardens, and prisons. Iranian architecture is shut off from the neighborhood and open to the sky.Outside the village named Cham near Yazd, at the foot of the hill on which the Zoroastrian Dakhma (tower of silence) is located, a complex has been built to bolster the ceremonies and rites of commemoration of the dead. In a part of this pristine complex, there is a Chahar-Soffeh house, in the middle of which an open dome base connects the four iwans of the courtyard where nothing but the sky alongside the residents can be found. Repetition of such a landscape, while the purpose of a house is to create a shelter with all its complex and perfectionist concepts, has contributed to specific Iranian aesthetics in house architecture, which equates beauty to the presence of the sky in an enclosed space. The contrast created by coexisting openings and enclosures has contributed to the attractions of the Iranian house.

Social Identity, Cultural identity and to some extent the economic identity of individuals in society is determined by gender. And many factors such as cultural beliefs, family structure, values, etc. play a decisive role in determining this identity. The purpose of this study Investigating the impact of the lifestyle of the aristocratic people of the Qajar period on the spatial relations of the Houses where they live is used in the division and separation of public areas from private areas used by women. Research studies are field and library And were analyzed using space syntax software. General lifestyle components are categorized into minor components including social relationships, family structure, livelihood and economy, occupation and social identity And the effect of each of these components on the separation of women's private spheres was studied. And it is concluded that the number of private spaces and how they are located, as well as their relationship with public spaces in the home, is influenced by lifestyle and family structure and the number of women living. And the number of women's private arenas in all three Qajar periods are different from each other, And new spaces have been formed as interface spaces (separators) in these Houses.

Considered a multi-aspect and complex issue, a house is a social institution that has major effects on the lives of its dwellers. Today, turbulence and interference of people’ s daily activities and their effects on intra-family and extra-family social relations, and lack of appropriate relations between patterns of personal relations and allocated spaces to Houses have led to dwellers’ dissatisfaction. The main goal of this study is to investigate those semantic changes, pertaining to patterns of daily activities and social relations. In this research, historical and ethnographic methods are employed to study traditional and contemporary Houses respectively. Results show there have been changes in people’ s activity pattern, entertainment programs, doing and dividing works, time management, health care system, domestic food production and intra-family and extra-family social relationships. These changes have occurred along with spatial changes; therefore, the socio-spatial meaning of the part related to social relationships and activities has been integrated into contemporary Houses; in a way so that in some spaces the socio-spatial meaning is totally changed, in some spaces the new meaning, in line with the past meaning, has gained a new form and in some others the same past meaning is retained. Among socio-spatial meanings which survive in new forms, one can point to the role of father in the family and its socio-spatial effects. Among the totally changed meanings, we can mention the role of woman at home and its socio-spatial impacts. On the other hand, these changes have affected, with varying degrees, different things from the patterns of activities to physical features of Houses. Issues like object-orientation significance vs. space-orientation, weakened role of spatial form and geometry, tendency for closed spaces vs. open ones and individuality are instances of these changes. House as one of the noble human heritage has always been considered from various angles and as a social institution has a great effect on the lives of its inhabitants. And alongside human life, which has many challenges and complexities, the house is also a complex subject with different semantic layers. Considering the fact that the house as a social institution has a high status in society, therefore, social meaning among other meanings of the house is of particular importance. Therefore, in this research, how this meaning is defined in the spaces of the house is dealt with. The turmoil and interference between the activities of people who are today most likely to be seen in homes indicates the inappropriateness and proper relationship between the pattern of activities of individuals and the home spaces. On the other hand, the lack of proper understanding of the pattern of current activities of individuals led to the design of spatial disparities with the pattern of activities in most homes, which led to residents’ dissatisfaction. Because social cultural categories are always created in a long time, it seems that what we see today is created in a historical context. In fact, in order to better understand the current situation, this relationship should be measured in traditional homes so that we can correct the defects by comparing what we are seeing today. In this way, the relationship between the pattern of activities and the spaces of traditional and contemporary Houses and the socio-spatial meaning of the subject followed up by the study is measured in a selection of traditional and contemporary Houses in Arak. In this research, a historical method has been used to study traditional Houses and ethnographic methods for contemporary Houses. Historically, data collection has been used through interviews with the old residents of these Houses and the observation of the building (field method) as well as the documents of the Cultural Heritage and Tourism Organization, and also ethnographic studies and historical sociology. The data of contemporary Houses in Arak are also gathered through ethnographic method and participatory observation. Changes in homes are investigated in four factors: activities, social relationships, time, and spatial-physical characteristics in homes. Then, by comparing these four factors and data tables, socio-spatial changes in these homes were obtained. The comparative comparison of traditional and contemporary Houses in Arak shows that a change has occurred in the socio-spatial sense of the house. It is important to note that the transformation of meaning in all the spaces and activities is not the same, so that in some spaces the social-spatial meaning has completely changed. In some spaces, along with the meaning of the past, a new meaning has been found, and in others, the same meaning in the past is spilled in space.