Everyone knows that life depends on water. “ We made from water every living thing. » Life, however, depends on movement. A fixed object cannot be recognized as vital. Life has been considered to be the same as the soul. Organisms are those that have life and movement. The concept of life and motion for plants and animals is relatively explicable. Plant and animal life are accidental properties. Everything they have had from the beginning is what develops. The movement of plants and animals, which is dependent on water, is accidental and it does not make a significant difference in their order of existence. Movement leads to human growth. Growth has a deeper meaning than development. Development can be considered as the transformation of inner talent that becomes actual. Growth, however, is a development that occurs outside of matter› s capacities. Growth is the production of something of higher quality than what is already there. Bees have a capacity called instinct. Activating the inner power of the bee is a kind of development. It is a materialistic potential that will develop. The bee does not find any higher status than was foreseen for him by his material motion. This motion is an accident, actualizing latent material qualities and talents. Growth is unique to humans. Man also has his own capacities. He has also the potential that can be developed through accidental motions and the actualization of his inner materialistic capacities. The actuality of the potential also requires substantial motion through which he uses creativity in the spiritual realm. Man› s growth is a part of his life that is dependent on water. Evidence shows that human materialistic development and animal life depend on water. The point is that human life does not end with the actualization of potential materialism. After the realization of inner talents, human tends to experience a spiritual life, which is called growth. O brother, you are what you have on your mind The rest is your bones and flesh «Rumi» Water is also a basic element for growth. It is difficult to imagine the contribution of the materialistic element to developing the spiritual aspect. But it is easy to understand this relationship when an association is made between the living soul and body. Man› s growth depends on his individual and social life. On an individual scale, companionship with water leads to a sense of freshness and purity. For the Iranians, who associate Anahita, their great myth of purity and fertility with water, the meanings of perfection and sanctity are perceived through the water. Such perceptions contribute to the growth of the human soul. The representation of water in the language, art, and culture of Iran also confirms its important role in the realization of transcendental concepts. «Face» in Persian « Aberu» refers to the spiritual value of man. Water also stands for value in Rumi› s poetry: The low level of water barely causes the feeling of thirst May water gush from above and below Similarly, in his poetry Sohrab Sepehri says: Let› s not mud the water All these examples show the mindset of Iranians about the importance of water and highlight its necessity for perfection and growth. Human growth on a collective scale has a more compelling story. Individual human growth is possible within the family at the age of puberty. After that, society turns into a suitable place for human growth. Society is also made up of human beings on whom its perfection depends. As a result, a reciprocal movement occurs in which human growth depends on society and the perfection of society depends on the growth of its individuals. Therefore, human society must create situations through which both the individual and society are consolidated. Naturally, this creativity is focused on the culture and thoughts of each nation. In Iran and the Islamic world, water plays a key role in creating life-giving spaces. A life evokes individual sensory reflection and social solidarity. At the same time, this actor is a myth whose inherent holiness has been confirmed by both Iranian and Islamic cultures. Strangely, Iranian cities are formed based on interaction with water. In the plateau of Iran, where water resources have been scarce for at least the last millennium, the display of water conflicts with its protection. Everything precious is set to be out of reach. However, due to its deep meaning and its vital value for urban and rural life, water not only has not been hidden but also crawled into the lives of people to gather them together while displaying its beauty. As stated in the book «Three Elements of the Persian Landscape», the formation of many cities and villages in Iran has been based on the water source, which is symbolically adorned in the center of their territory. In the picture on the cover of this landscape, a paradise scene can be seen in the desert city of Semnan, which is a hub for people to visit. The water flows into the alleys and then defines the boundaries of the Mahalleh. Here, the water running out of the storage pool is delayed at every turn to be an excuse for the gathering of citizens and the social realization that guarantees human growth. Water is the basis for building a neighborhood and serves as a realm of social realization and human growth. Naming this alley «Angar» by the authorities in Semnan Municipality is interesting, though it is not clear to us whether it is an old or new name. The alley seems to be a place for childish dreams and imaginations that shape the future of human beings.

The main core of this discussion is the social role of quarters (Mahallat) in Islamic cities. The findings of archeologists and social thinkers of history of civilization, Mesopotamia and Nilotic, are known as a fore runner of civilization and architecture of cities in the world. From an architectural point of view, three political, economical and religious factors are important in the origin of cities in the Middle East. Islam as a complete ideology has affected all dimensions of social and human life. Even in the formation of houses and geographical and urban phenomena, it has brought drastic changes. The main characteristics of Islamic cities are polity (Hogumat), religious society (Ommat), guids (Bazaar) and quarters (Mahallat). Quarter is the main unit of social relations in Islamic cities and has major and minor elements. The spatial, cultural and economic factors are important. In the historical survey, the social role of quarters in the city of Isfahan in the past and present has been studied.

In fulfilling the community requirements for creating comfortable living environment, the spatial distribution of cities to social and physical units are used. Mahallah and neighborhood are two kinds of these urban subdivisions. The physical arrangement of these units should respond to the needs of the local dwellers, their normative social customs and cultural norms, and climatic comfort.Neighborhood had a vital role in West urbanization in the last century too and developed as a system for a subdivision of the city. Different patterns of neighborhood have been defined by the urban planners especially during the last decades in West and they have undertaken important roles as planned physical units in the contemporary urban planning. Mahalleh has had a main role and a key concept in the history of Iranian urban structure and the social life of the citizens in traditional cities. Since urban plans have been introduced by the authorities to shape urban development in Iran half a century ago, the concept of the Iranian mahalleh as a socio-spatial phenomenon has been replaced by the physical and functional concept of West neighborhood.The aim of this research is to compare the concept, definition, roles and used principles of neighborhood in West and mahhaleh in Iran. The investigation as presented in this research goes beyond the explanation of appearance, shape and the like in residential districts and has sought to illuminate the principles and roles behind the physical expression, the spatial organization and its relation to sociality of place. In defining the characters of mahalleh in Iran and the Western neighborhood an analytical approach has been applied. Five criteria have been selected for comparing the neighborhood and mahalleh as follows: the concept, definition, importance and roles in city structure, the principles shaping them, the patterns and landmarks. The selected case studies are Fahadan mahalleh in the historic fabric of Yazd in Iran and a Western neighborhood in the city of Radburn in the United States. Comparison was focused on two design principles of territory and centrality.The results indicate major differences between these two types of urban subdivisions. The concept of Iranian mahalleh can be regarded as a social unit with some distinguished physical features while the Western neighborhood can be considered as a physical unit with some distinguished social characteristics. The difference between these two concepts is very important in their use and role in the city structure. Moreover, the Iranian mahalleh has gained a more complete definition and deeper social meaning in the life of inhabitants, than neighborhood in contemporary Western societies, but at the same time more patterns of the neighborhood have been developed in West while the Iranian mahalleh is neglected in urban programs and plans from the last half of the century onwards. The study proposes new thinking about what we have in our traditional urban planning and design and rely more on the concept of traditional elements such as mahalleh in the master plans of new developments instead of easily adopted the foreign patterns and structures.

In contemporary urban planning and design literature, small-scale urban divisions attract much consideration as the most important scale of residential use. In addition, the sustainable characteristics of traditional units has made the introduced models by Western planners to be based on the principles of their respective traditional neighborhood units. The equivalent of a neighborhood, the most prominent residential scale in Iran, is the mahalleh. A review of existing studies on the concept and structure of an Iranian mahalleh shows that, on the one hand, the results were mainly only descriptive, and on the other hand, were not based on a clear methodology. So far, no appropriate theory matching the culture and contemporary life in Iran is introduced yet. This study assumes that through case studies of mahallehs in historical cities based on qualitative and quantitative analysis, new dimensions of the nature of a mahalleh can be defined. Therefore, according to the main body of Iranian research in the context of cities in the central desert, in addition to the already known historical context of Naeen consisting of seven mahallehs, it was selected as the case for this research. The historical analysis and interpretation, descriptive-analytical, case study, and content analysis methods were used in this study. Data from historical records, field observations, and interviews on oral history were utilized in analysis by ArcGIS software to compile a special model of mahallehs in Naeen, enabling the evaluation of quantitative and qualitative indicators. The results of the evaluation of qualitative indicators identified that the development of the city and its mahallehs was gradual and in harmony with new requirements until the Qajar period. The customs and social values, especially religious values had a decisive role in the emergence of elements, attributes, and quality of connections, as well as the formation of the city and neighborhood identity. Also, harsh climate conditions and limited water resources led to dense building masses, while also limiting the size and populations of the mahalleh and the city. Quantitative findings show that the area of the smallest mahalleh is 2.3 hectares, while the largest is 8.2 hectares. These figures are much less than the contemporary western neighborhood unit. The mean distance between houses in each mahalleh is, respectively, 131 meters from the local square, 171 meters from the bazaar, and 81 meters from the local mosque. This clearly indicates pedestrian compatibility of the model, in addition to the importance of the mosque owing to their large number.

Objective: Iran society also has been changing in different social, cultural, economical etc dimensions. Rural society of Iran, because of the achievement to new technological products, and communicative facilities is shifting from traditional period to a modern one. This study deals with this transmission on the generation viewpoint, in rural society of Iran.Method: In this paper, the changes of lifestyles have been considered by using of quantitative & qualified methods. In this research given information was collected & analyzed by interview and observation techniques and questionnaires made by researcher in Ahangar Mahalleh village (a Ville in Gorgan). Findings: on the basis of the results in this paper, components of lifestyles are different from third generation to the first & second one, but this different doesn’t mean, against urban society, the gap generation. The first & second generations in applying the modern life come along with third one and in some cases, they are affected by them. In general, the most important variable amongst changes of lifestyles in rural society is the generation variable. Results: way of changes is to ward consuming lifestyle in rural society. So, the planers of rural development should be notice to consequents of this change in rural society. c“cCuhoornangnsceuglnmuecssye ia roon ngfd o: f coupodnanscss.t seia oqson ufi” te. c nwshtoea i,rn niegn r,e u“psur laraisgln esnoonincnc iyget htooyeff. c rp o uomrsaiplt lideomenv eeonlfot ”ip nomcfr eleinfaets esuh tooefnu slrdiel qbisue e masttot reteon dtbh ouanny.

Bottom-up Urban Design is a novel approach in urban planning that involves direct citizen participation in decision-making and defining local projects. The "Mahalleh Ma" project in Mashhad, as an implemented example of this approach, aimed to enhance citizen engagement and improve urban management performance through surveys and public hearings. This article examines the challenges and opportunities of implementing this project in a centralized socio-political environment.Obstacles such as initial resistance from municipal managers, practical concerns about the feasibility of citizen-proposed projects, and the diverse needs of various population groups were observed throughout the project. However, with consistent support from cultural managers and the city council, as well as the use of effective communication strategies, the project achieved partial success.On the other hand, opportunities such as increased public trust, improved cooperation between citizens and local authorities, and enhanced neighborhood livability were notable outcomes of this participatory approach. This study, through qualitative analysis of data collected from interviews and questionnaires with citizens, experts, and facilitation groups, provides lessons for other cities and regions intending to implement similar models.The findings suggest that by establishing appropriate participatory structures, it is possible to achieve improved urban planning and sustainable development even in centralized environments.

Social capital is one of the issues that creating, maintaining and enriching it is one of the main goals of sustainable urban development. The sense of belonging to the place in the inhabitants of each neighborhood leads to the formation of a place identity, which affects the sense of belonging to popular participation and social capital, the analysis of which is the purpose of this article. In this research, based on the Cochran formula, a sample of 371 inhabitants of the informal settlement of the city of Sari who is involved with social problems is selected as sample and each of the variables of the study, which is the sense of place belonging, popular participation and capital Social, using the correlation method, and then, using structural equation models, two models of how different relationships were made between variables. Their results show that the influence model of the sense of belonging to social capital increases through the mediating variable of popular participation better than the rest of these relationships, in other words, in an indirect causal relationship, the strengthening of the sense of belonging places increases participation And increase social capital.

Background and purpose: Water and soil pollution with heavy metals are among serious evergrowing environmental problems. Human activity accounts for much of the poisonous metals and results in increases soil pollution. There are many factors related to soil and plants properties and environmental issues. Release of heavy metal into food chain in critical densities has harmful metabolic and physiologic effects on living creatures.Materials and methods: Three regions including Movaram Kola, Seyyed Mahalleh, Jouybar Mahalleh Kola located in Sari, Jouybar and Qaemshahr (central regions of Mazandaran province) were investigated to determine the concentrations of heavy metals in paddy fields irrigation and Tarom rice within 2010-2011 agricultural year. Sampling included samples of irrigation with water and rice, and field study for qualitative and quantitative properties of rice. Sampling and test method of heavy metals was in accordance with suggestive method of standard book of method. Finally density of heavy metals of samples was measured using atomic absorption machine. For statistical calculation and quantitative study of data Prism, Stata 11 and t-test were applied.Results: In the studied water samples, level of cadmium in Seyyed Mahalleh was higher than standard level which is worrying due to accumulative effect of cadmium. In addition, level of cadmium in rice samples of Jouybar (Mahalleh Kola) and Seyyed Mahalleh was higher than standard level. Levels of chrome in all studied areas were lower than standard levels.Conclusion: Accumulative effects of heavy metals and their harmful effects on human societies could endanger food safety, therefore, more precautions are needed to reduce such effects.

Despite the role of neighborhoods in improving the quality of life in local communities, the new urban housing programs in Iran, including Mehr housing and social housing projects, relying on Modernist patterns have brought about undermining neighborhood identity and social sustainability. Conversely, the concept of neighborhood has been subjected to criticism from a variety of researchers. However, this concept continues to be the subject of research and decision-making, in accordance with the sustainable neighborhood development trend, despite the challenges and criticisms that have been raised. This paper investigated the reasons for the recurrence of this concept as micro-urbanism. The paper conducts an analytical review that employs the qualitative approach, the documentary method, and secondary data analysis to investigate the reasons for the continuity of development patterns based on the neighborhood concept in the 20th century, with a focus on Iranian experiences. According to the results of the initial segment of the paper, the neighborhood unit's dominance is primarily due to the tripartite socio-psychological, spatial-environmental, and political-managerial attributes. The study of Iran's experiences in the second part shows that despite the manifestation of this framework in the traditional neighborhoods of Iran, the new urban housing development plans missed it pervasively. Results: Neighborhood-based development promotes the potential of forming coherent local communities with its own spatial-social-management capabilities. Nevertheless, the failure to incorporate this framework into Iran's new urban housing development plans, despite its appearance in traditional neighborhoods, has resulted in the absence of the desirable outcomes of neighborhood-based development. This is due to the pressure of population, economic, and financial considerations.

Considering the importance of citrus breeding programmers for releasing new cultivars to the citrus industry, the present research was carried out in order to explore the best method of pollen preservation and storage. Long-term pollen storage was sudied on pollens from matured citrus cultivars including Shell-Mahalleh, Yuzu, Troyer and Citromelo. Experimental design used, was a factorial design with two factors based on Randomized Complets Block Design with 3 replications. Factor one was 3 methods of storage (room temperature, refrigerator and freezing) and the second factor was 4 mentioned cultivars. In vitro viability test was performed on pollens after 7, 15,30,60 and 140 days storage at room temperature (+25 °c), refrigerator (+4 °c) and freezer (-18°C). Results based on analysis of variance of data showed significant differences at 1% level between the effects of treatments of storage methods, cultivars and interactions between two factors. Control treatment (fresh pollen) and 7 days storage treatment at freezer showed highest germination percentage (38.77% and 26.93% respectively) and classified in groups a and b respectively. In addition, among studied cultivars Shell-Mahalleh and Yuzu showed 18.94% and 15.49% germination and grouped in classes a and b respectively. Interaction effects of control x Shell-Mahalleh, control x Yuzu, 15 days storage in freezer x Yuzu and 7 days storage in freezer x Shell-Mahalleh showed 50%, 46%, 42% and 36% germination and located in groups, a, b, c and d respectively. Also results from 140 days pollen storage of Shell-Mahalleh cultivars showed 22.2%, germination in the viability test assay. Considering the amount of pollen germination decreased with prolonging of pollen storage period, this finding is very important in citrus breeding programs.