Journal of Archaeological Studies

Abstract Abstract
The Aras River and other waterways in the Moghan region have played a significant role in the development of prehistoric settlements. Despite this, the Moghan Plain has received relatively little archaeological attention compared to the extensive scientific investigations conducted in the Urmia Lake Basin. One exception is the Yatag Tepesi site in Germi, which has been the subject of systematic research. The primary aim of this article is to introduce the pottery traditions of the region and establish a chronological framework for the study area. To facilitate a more detailed understanding of cultural interactions with neighboring regions during the Chalcolithic period, the study poses the following research questions: based on the analysis of cultural materials, particularly ceramic assemblages, to which cultural period(s) can the study area be attributed? Furthermore, what cultural and geographical connections can be identified between the site of Yatag Tepesi and the surrounding region based on the archaeological evidence? The findings suggest that during the Chalcolithic period, the region exhibited strong cultural ties with other parts of northwestern Iran, particularly the Qarehdagh region, the Urmia Lake Basin, and the South Caucasus. The research employs fieldwork-based methods combined with a descriptive-analytical approach. The distinct characteristics of the ceramics and other cultural materials indicate significant cultural linkages with northwestern Iran. Chronologically, the site is dated to approximately 4500–3700/3600 BCE, underscoring its importance in constructing the broader cultural-historical framework of the region.
Keywords:  Yatag Tepesi, Moghan Plain, Germi, Chalcolithic period, Northwestern Iran.
 
1. Introduction
Due to its suitable conditions and special location, northwestern Iran has a sequence of settlements dating from prehistory to the Islamic period. This region of the Iranian plateau has long had an important place in prehistoric studies of Iran due to its proximity to cultural areas such as the South Caucasus, Anatolia, the Zagros, Mesopotamia and the Central Plateau of Iran. The Moghan Plain is located in northwestern Iran, west of the Caspian Sea and north of Ardabil province (northeastern Azerbaijan) and differs from other parts of Azerbaijan in terms of its geographical features. Yatag Tepesi is located nearest to Barzand Ghalasi, along the historical road “Gafgaz Yolu” in the Garmi district of Moghan (Figure 1). This fort is located in the middle of Barzand valley on the west bank of the Barzand Chai at an altitude of 493 meters above the sea level. The main purpose of this article is to introduce the traditions of pottery and to determine its chronological sequence in the study area. To facilitate a more detailed investigation of cultural interactions with neighboring regions and to establish a chronological framework for the studied geographical area during the Chalcolithic period, the following questions are posed. First, based on the analysis of cultural materials, particularly the ceramic assemblages from Yatag Tepesi, to which cultural period(s) can the site be attributed? The main hypothesis in this regard is that the site is related to the Middle Chalcolithic (LC1) and Late Chalcolithic (LC2 3) periods. Second, according to the archeological data obtained at the site of Yatag Tepesi, with which geographical areas does the site have more cultural connections? Studies show cultural connections and commonalities with other regions of northwestern Iran, especially with the Qaradagh region and the Lake Urmia basin, as well as the South Caucasus. The present study was conducted both through fieldwork and using a descriptive-analytical approach.
 
2. Discussion
Archaeological trenches at Barzand Ghalasi were done with the aim of determining the area and extent of the central citadel and its surroundings. A total of 11 test trenches were excavated on the hill known as Yatag Tepesi. Based on archaeological data obtained from Trench G, two cultural periods were observed. The second period is based on cultural data (potsherds, flint and obsidian tools (Table: 5), mortar and pestle (Figure: 5) and bone tools (Figure: 6) related to the Middle Chalcolithic (LC1) (Figure 2) (Table: 1) and the Late Chalcolithic (LC2 3) (Figure 3) (Table: 2) periods. According to preliminary studies, no data have been obtained from Yatag Tepesi related to the Early Chalcolithic period (Dalma culture). The most important archaeological data that can be dated to this period are ceramics. All the obtained pottery is handmade and the surface of the pottery is normally smooth and polished. Vessel forms vary, including shallow bowls, large bowls, storage containers and large cauldrons (open mouth utensils) and glasses / drinking bowls. Among the pottery, no type of painted pottery was found and from the last locus, a unique piece of pottery was found that belongs to the bottom of the pot / vat (Figure: 4), which has a diameter of 31 cm. According to anthropological evidence, open mouth containers are more compatible with containers dedicated to the storage of dry materials and given the availability of this type of utensils, it is possible that the people living at Yatag Tepesi in the Chalcolithic period relied on agricultural products. It is also possible that the presence of stone tools such as mortars and pestles could be related to agricultural activities, although the presence of animal bones and their residues, as well as the figurine of a cow may also confirm the existence of livestock.
 
3. Conclusion
Based on the excavation, two cultural periods have been identified at Yatag Tepesi, the second period of which is related to the Middle Chalcolithic (LC1) and the Late Chalcolithic (LC2 3) periods. All pottery is handmade and the surface of the pottery is normally smooth and polished. Vessels come in a variety of forms, including open-mouthed and narrow-mouthed, and most of the pottery obtained is of the open-mouthed type. Based on the faunal record, as well as a clay figurine that probably depicts a bovid, tools such as pestles, mortars and similar tools, we can ascribe the locus of excavation as a residential area. Additionally, the presence of straw impressions throughout all excavated layers down to the virgin soil suggests that the site may have functioned as a seasonal pastoral settlement. The cultural remains of the area belong to the Middle Chalcolithic / Pisdeli / LC 1 and Late Chalcolithic / LC 2-3 and chaff faced pottery. This period (Middle and Late Chalcolithic) is generally referred to in northwestern Iran as Hasanlu VIII. In absolute chronological terms, according to radiocarbon samples from the two sites of Dava Goz III and Kul Tepe VII and via relative chronological corroboration with other prehistoric sites belonging to the same period, the site likely dates to 4500-4200 BCE.

Abstract The investigation and characterization of the Kura-Araxes culture is a key focus of archaeological research in this field. One of the enigmatic aspects of the Kura-Araxes culture is the role of religion, rituals, and associated ritual evidence among its people. This aspect holds particular significance not due to its spiritual or supernatural dimensions, but rather because of the limited, scarce, and largely unknown nature of the cultural evidence. Archaeological findings related to this facet of Kura-Araxes culture, such as figurines, hearths, and possibly architectural elements, have been uncovered across the entire expanse of this culture’s territory, from northwest Iran to eastern Anatolia and the South Caucasus. One of the primary objectives of this research is to explore the social identity and ritual beliefs of Kura-Araxes communities, and to identify the symbols, elements, and religious signs of the Kura-Araxes culture. This investigation is based on a combination of library-documentary studies and first-hand archaeological data from excavations in Iran and the broader Kura-Araxes cultural sphere. This research also aims to address the following questions and uncertainties: What insights do archaeological evidence and documents provide regarding the ritual-religious beliefs of Kura-Araxes communities? Additionally, what are the key differences and similarities in the religious beliefs of Kura-Araxes communities across Iran, the Caucasus, and other regions within the Kura-Araxes cultural sphere? More broadly, can we definitively discuss belief systems, religion, rituals, and associated sacred spaces in relation to these communities? The forthcoming study will focus on answering these questions and addressing the stated objectives to clarify some of these ambiguities. The results indicate that while the Kura-Araxes culture and its people did not have dedicated religious spaces or distinct places for their rituals (based on current findings and evidence), it is important to consider two factors: first, the temporal span (3500–2400/2500 BCE) and the continuity of this culture; and second, the contemporary cultures, such as Uruk, which were characterized by established religious practices. Additionally, religious and ritual practices were prevalent among Bronze Age cultures. Therefore, it is unlikely that the Kura-Araxes communities were devoid of religion and rituals. However, rather than a sedentary and fixed culture, if we accept the hypothesis of the Kura-Araxes culture being semi-nomadic pastoral, then their ritual artifacts, such as figurines and hearths, were likely small and portable. Consequently, these artifacts reveal traces of their ritual beliefs, allowing us to consider ritualistic characteristics as part of this culture.

Abstract Analyzing administrative documents holds significant importance within the realms of archaeology and sociology, akin to the study of other archaeological evidence. These examinations play a pivotal role in reconstructing various systems, encompassing management, social dynamics, economic structures, and political frameworks. Delving into administrative management within prehistoric societies unveils the intricate social intricacies and the supervision exercised by a designated leader or head over a subordinate group, representing an internal control mechanism. Notably, seals, impressions on seals, and diverse accounting artifacts serve as pivotal administrative documents. However, the exploration and investigation of such cultural data in northwestern Iran remain relatively scarce. Therefore, the current study endeavors to present, evaluate, and scrutinize the administrative records of Chalcolithic societies in northwestern Iran, employing a descriptive-analytical approach. Numerous inquiries persist without resolution regarding the administrative records and evidence pertaining to the later prehistory of northwest Iran. Ambiguity surrounds the quantification of Chalcolithic administrative documents within this region. Furthermore, the methodology for analyzing and evaluating the ownership and managerial evidence from the later prehistoric era in this area remains unclear. Addressing these uncertainties can establish a definitive framework and a solid foundation for investigating these matters in northwest Iran. Leveraging administrative data obtained from various sites including Tepe Chay Khoy, Chakhmaqluq, Tepe Kulyeri (Tepe Caravanserai), Sohachay Tepe, and others, the authors conduct an assessment of managerial evidence in the northwestern region of Iran. Furthermore, utilizing extant cultural artifacts and drawing upon the outcomes of prior studies facilitates an exploration into phenomena such as long-distance trade, economic endeavors, social intricacies, and cultural exchanges with neighboring areas

Abstract Tepe "Chay" (1181 m asl) is a small site with an area of less than one hectare in and a height of 1 meter above the surrounding fertile lands, which is located 2.5 km southwest of Dizajdiz town and 10 km southeast of Khoy. The first season of excavation at the site was carried out in July and August of 2021 in order to delimit the site, to ascertain its exact extent as well as conduct soundings of the stratigraphy of the site to better understand its phasing, periodization and chronology. In this regard, nine test trenches were excavated in different parts of the site; of these, only three test trenches were located within the site’s limits and the rest were off-site. Based on the delimiting soundings the exact extent of the site was 7468 square meters. A stratigraphic trench (TR.10) was also excavated in the southwestern part of Tepe Chay and in total, 7.4 m of architectural, layers and cultural deposits were identified; virgin soil was reached at a depth of 8 meters. According to the typology of pottery obtained from the layers and their comparison with other sites of northwestern Iran, the a relative chronology of the site consists of four settlement phases belonging to 1) the Early Chalcolithic (Dalma culture) (Tepe Chay I); 2) Late Chalcolithic 1 (Pisdeli) (Tepe Chay II); 3) Late Chalcolithic 2 (Chaff-Faced Ware) (Tepe Chay III); and 4) Late Chalcolithic 3 (Chaff-Tempered with comb-design and perforated manqals). Futhermore a Kura-Araxes I (Tepe Chay IV) component is suggested for the sequence of the site. During the excavation, no cultural interruption or gap was observed between Late Chalcolithic and Kura-Araxes layers, and the evidence indicates a continuity and transition between these two periods. It is therefore possible that the Kura-Araxesian, like the Kul Tepe Hadishahr, originates from Late Chalcolithic society of Tepe Chay. Therefore, according to the results of the excavations of Tepe Chay as well as the excavations of Kul Tepe, Dozdaghi Khoy, Tepe Gijlar and Geoy Tepe, perhaps northwestern Iran can be introduced as one of the core centers for the formation of early stages of the Kura-Araxes culture. Evidence from the excavation also suggests a function of trade with neighboring areas, especially the prehistoric obsidian and salt trade for Tepe Chay.

Abstract During 2007 archaeological survey of Little Zab River in Sardasht district in NW Iran, 6 typical Uruk (Uruk Related) sites have been brought to light. One of the important one is Tepe Badamyar Rabat with typical Beveled Rim Bowl pottery that is considered as first Uruk evidence in NW Iran. In addition to Rabat, the Uruk materials found in Tepe Baghi, Tepe Waliv, Tepe Molla Yousef, Tepe Lavin and Tepe Goman would provide the opportunity for studying on one millennium gap between Hasanlu VIIIA (Pisdeli) and VIIC (Kura-Araxes) in southern parts of the Lake Urmia region. This gap is considered as main vague issue in archaeology of NW Iran. The Uruk evidence in the mentioned sites mainly belongs to Middle and Late Uruk periods (3600/3500-3100 BC). These new finding not only establish good opportunity for revising NW Iran chronological framework but provide good base for studying inter-regional relationship of NW Iran communities with south and northern Mesopotamian societies during  the 4th millennium BC. This article is trying to introduce fresh typical Uruk sites in southern part of the Lake Urmia with detailed emphasis on new pottery, lithic and special finds of Tepe Badamyar Rabat. Also the present paper is intended to deal with the Uruk cultural influences in NW Iran, proposing a chronological framework for the period concerned and to discuss interregional relationship with adjacent region.

Abstract The site of Kul Tepe is located near the city of Hadishahr, is an ancient multi-period tell about 6ha in extent and rises 19m above the surrounding land. At this site, the second season of archeological excavation primarily aimed to clarifying the chronology, settlement organization, and respond to some of the fundamental questions such as the transition process from Late Chalcolithic to Early Bronze Age, identifying different cultural horizon including Proto-Kura-Araxes and Kura-Araxes I period and also outlining cultural condition of the region during prehistoric and historic periods. The present paper is intended to expose briefly the main stratigraphic, architectural and material data from the site. Based on the results of the first and second season of excavation, it was distinguished that Kul Tepe possessed cultural material from Late Neolithic/Early Chalcolithic (Dalma), Late Chalcolithic (Pisdeli=LC1; LC­ 2 and 3=Chaff-faced Ware), Proto-Kura-Araxes and Kura-Araxes I, Early, Middle, Late Bronze Age, Iron III, Urartian and Achaemenid periods.