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This article adopts Ray Oldenburg's definition of third places and argues that the eight characteristics of third places are demonstrated in the tea houses of Masulih. In many vernacular communities, participating in informal public gathering places, or third places, is one of the daily routines of local inhabitants. The male inhabitants–including seniors and shopkeepers, as well as the shepherds who migrate seasonally with their herds from plateau of Gilan to Masulih–regularly visit and socialize in Masulih's tea houses. Recently, tourists also have become regular visitors of the tea houses. Qualitative research methods were conducted during extended field work in Masulih during 2008 to 2015. In-depth interviews with local inhabitants placed them as local experts. This allowes for a deeper understanding of the use of the tea houses as third places. In addition, research was conducted through visits to the tea houses at various times of the year in order to record their seasonal usage. While not every vernacular settlement in Iran is a tourist destination, Masulih, with its tea houses integrated in the bazaar, sees regular and steady tourist visitation. Masulih's rich cultural, architectural, and tourist landscape generates a complex research ground. This article suggests that tea houses, as third places, are vital for informal regular gathering of local Masulih residents, seasonal visitors, and tourists.

This article illustrates the significance of pathways in cultural landscapes. It does so via an in-depth analysis at the paths in the historic community of Masulih, located in the Iranian province of Gilān. The town of Masulih, including its surrounding landscape, has an inter-connected systems of pathways that serve to tie the area together as coherent whole, making it an excellent site to explore the significance of path systems. On a functional level the neighbourhoods and homes, bazaar, teahouses, mosques, and Imāmzādih, in addition to the grazing lands and paths connect shrines outside the community. However, the paths of Masulih are significant beyond their mere utilitarian function as travel routes. This paper finds that various attributes of the paths are interrelated: the relation of path to topography; the cyclical and seasonal usage of paths; the path's function as connector of the bazaar and tea houses where individuals meet and socialize; paths serve as an stage during the lunar rituals that allows for further socializing; lands near and far are connected by the network of paths. Finally, this paper documents the dynamic connections between paths, landscape, built environment, and individuals in Masulih.