Abstract
The rural baths of the Soltaniyeh Plain and its heights are among the valuable historical monuments that, in addition to their sanitary function, played a pivotal role in the social and cultural life of rural communities in the past. The present study aimed to investigate the architectural structure, management methods, and social role of these baths, based on field studies, interviews with local residents, and geographic data analysis (GIS). The results of the study show that the location of rural baths was based on several key components. First, proximity to the water supply source, which was essential for the bath. Second, the presence of a suitable place for sewage disposal, which was usually the valleys around the village, so that waste water could be disposed of naturally. Third, easy access for village residents to the bath, which made the baths have the same architectural pattern, including three main parts, namely the Sarbineh, the Garm-khaneh, and the toon, and were built using local materials such as rubble and lime mortar. Water was supplied from natural springs and, in limited cases, from wells, while their heating system was based on local fuels such as dried animal dung. The baths were managed in a participatory manner with the cooperation of the village households, with each family taking turns lighting the furnace, cleaning and managing the use of the bath. With the introduction of water pipe systems and the expansion of private baths, these baths were gradually abandoned, and only the bath in the village of Buji is still used in the traditional way. The findings of this study show that documenting and preserving these baths as part of the architectural and cultural heritage of rural communities is essential and can be effective in understanding past biological and social patterns.
Keywords: Rural baths, Soltaniyeh plain, traditional architecture, participatory management, cultural heritage.
Introduction
The construction of rural baths is a widespread tradition in the Tarom and Zanjan regions, and until the past seventy years, these buildings were erected throughout the villages of the region. Baths were not only a place for bathing, but also an important pillar of the social and cultural life of villages. Today, many of them have been destroyed or abandoned. In field surveys conducted in 2017, 18 rural baths were identified in different areas of the Soltaniyeh Plain. Among them, only the bath in the village of Buji is still in operation, while the others have either been completely destroyed or have become semi-ruined. The history of the construction of these baths is not precisely known. There is no solid evidence such as surface pottery, inscriptions, and other cultural findings that shed light on the history of the construction of these baths. The study of these baths is important from several perspectives: First, their architectural importance. Second, it is important to understand the mechanism of managing the baths and the role of each rural household in their maintenance. This research was conducted with a qualitative approach and based on field archaeological methods, geographic information system (GIS) analysis, historical text study, and oral interviews. To understand the architectural structure and social function of rural baths in the Soltaniyeh Plain, three main methods were used: a. Field surveys and architectural documentation. b. Geographic information system (GIS) analysis and survey of the distribution of baths in order to analyze the spatial location of the baths. c. Oral interviews and analysis of the social function of the baths.
 
Discussion
The tradition of building public baths has been common in many villages in the Tarom and Zanjan regions, many of which have been abandoned in the last seventy years following the introduction of piped water into homes. Archaeological surveys of the Soltaniyeh district in 2004 identified the remains of two baths in the region. A field visit in 2017 recorded the remains of 18 rural baths in the plain and its northern heights. Of these, only the bathhouse in the village of Buji, located in the Tarom region, is still in use; while the other baths have either been completely destroyed or remain in semi-ruined condition. The status of these baths can be divided into four main categories: 1. Bathhouses that have been completely destroyed and remain only in the memories of the elderly residents of the region. 2. Bathhouses that are half-ruined and, in some cases, their reconstruction is not possible, such as the village of Gozle Dareh Sofli or the hammam of Salman Kandi village. 3. Bathhouses whose original structure remains, but have been abandoned. In some villages, such as the villages of Sabzedaraq and Kordenab, the bathhouse building has been locked and turned into a garbage dump. 4. Bathhouses that are still active. The only remaining example is the hammam of the village of Buji in the Tarom region, which is managed in the same traditional way. The bathhouses consist of three separate sections: the sarbineh, the hot room, and the attached room.
 
Conclusion
The results of this study show that rural baths in the Soltaniyeh Plain were, beyond a sanitary use, places for social interactions, collective rituals, and economic exchanges. The results of the study show that the location of rural baths was based on several key components. First, proximity to a water supply source, which was essential for the bath. Second, the presence of a suitable place for sewage disposal, which was usually the valleys around the village, so that wastewater could be disposed of naturally. Third, easy access for village residents to the bath, which meant that these buildings were often built near the center of the village. However, field surveys and interviews with residents show that as a result of the expansion and change in the boundaries of villages in recent years, many of these baths, which were once located in the heart of the village, are now located on its outskirts. No archaeological evidence was found inside the baths or on the grounds surrounding them, and the interior of the building was devoid of any decoration or inscriptions that would help in dating them. However, oral interviews indicate that these baths were also in place during the Qajar period, and that their construction was not new in the region at that time. The architectural structure of the baths follows a common pattern, including a sarbineh, a garmkhaneh, and a toon, and optimization of resource consumption was considered in their design. The use of local materials, the use of clay cisterns for water supply, and the heating system based on animal excrement indicate a deep understanding of the residents of the region about resource management in the cold and dry climate of the region. The management system of the baths was based on the social participation of village households, in which each family took turns in providing fuel, cleaning, and managing the baths. In addition to its practical function, this system helped strengthen social relations and create a sense of solidarity among the village residents.