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Sorena Firouzi; Zohre Jozi
Abstract
The study of Mesopotamian inscriptions, especially from the Middle and Neo-Assyrian periods, has provided researchers with much geographical data. Based on the topographical coordinates provided by this information, the cultural and historical background of the western and central regions of the Iranian ...
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The study of Mesopotamian inscriptions, especially from the Middle and Neo-Assyrian periods, has provided researchers with much geographical data. Based on the topographical coordinates provided by this information, the cultural and historical background of the western and central regions of the Iranian plateau has been better investigated. This process has formed the basis for many historical, cultural, and archaeological studies. Assyrians gradually began to pay attention to the east of their land from the era of Tiglath-Pileser I, and this view gained strength during the Neo-Assyrian periods. Therefore, in this upcoming research, we will use the geographical basis of the royal inscriptions of the Neo-Assyrian kings to investigate which territories described in those written documents corresponded to the boundaries of the current Ilam province or at least its northern part. This article demonstrates that contrary to opinions raised about the land of Namri, an important part of the coordinates of this ancient area coincided with the boundaries of Ilam province. Furthermore, this research argues that based on this conclusion and a study of the cultural components of Namri, we can gain a better understanding of the cultural state of the coordinates of Ilam province in the first millennium BCE .The study of Mesopotamian inscriptions, especially from the Middle and Neo-Assyrian periods, has provided researchers with much geographical data. Based on the topographical coordinates provided by this information, the cultural and historical background of the western and central regions of the Iranian plateau has been better investigated. This process has formed the basis for many historical, cultural, and archaeological studies. Assyrians gradually began to pay attention to the east of their land from the era of Tiglath-Pileser I, and this view gained strength during the Neo-Assyrian periods. Therefore, in this upcoming research, we will use the geographical basis of the royal inscriptions of the Neo-Assyrian kings to investigate which territories described in those written documents corresponded to the boundaries of the current Ilam province or at least its northern part.
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mina Rastgar fard; Yaghoub Mohammadifar; Esmail Hemati Azandaryani
Abstract
Pearl is one of the most frequently used ornaments in Sassanid decoration arts which, as a valuable element and the symbol of divine glory in religious and nonreligious figures. In the Sassanid era comprehensive and vast connections with the east was formed which led to exchange of cultural concepts ...
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Pearl is one of the most frequently used ornaments in Sassanid decoration arts which, as a valuable element and the symbol of divine glory in religious and nonreligious figures. In the Sassanid era comprehensive and vast connections with the east was formed which led to exchange of cultural concepts and content of Sassanid art with those countries. The wide-range reach of Persian culture and its expanse and popularity in China on the Silk Road is one of the main focuses of this research; and thus, the study of pearl decorations as an index of most repeated common decorations in Sassanid era, especially particular art of the courtiers and nobles, has been considered. This study aims to answer two important questions: By studying the pearl motifs, the influence of the artistic and religious thinking of the Sassanid court on Chinese civilization can be examined from what aspects? Was the usage of pearl depictions in Chinese arts consciously or was it a mere imitation of Sassanid royal arts as a new and luxurious commodity or tradition? The nature of current study is fundamental and its approach is descriptive, analytical-comparative and the data gathering method is of library type. In this study culture refers to distinct and unique parts of artistic tastes and thoughts, architectural decorations, textiles and other artworks that had an impact on Chinese culture. The considered geographical expanse includes documents achieved in the eastern Sassanid provinces and further the study of its impact along the Silk Road through China. The pearl decorative elements used in Buddhist temples, Sogdian tombs or Manichaean sources are not merely imitations derived from the Sassanid aesthetic concept; Rather, it is a conscious choice of its original concept and then the application of this art in a new religious and cultural context. It seems that the main factor in introducing the Sassanid culture to the neighboring nations is trade along the Silk Road, in front of the presence of numerous ambassadors and the sending of various gifts from the Sassanids to the Chinese court.
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Ismail Sharahi
Abstract
The building of Qale Dokhtar (Qiz Qala, Qazqaleh) is a mountain fortress located 25 kilometers southwest of Saveh on top of a single mountain in the Hendes mountain range. Different opinions have been presented in the researches about the formation of this building and its function. Some researchers ...
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The building of Qale Dokhtar (Qiz Qala, Qazqaleh) is a mountain fortress located 25 kilometers southwest of Saveh on top of a single mountain in the Hendes mountain range. Different opinions have been presented in the researches about the formation of this building and its function. Some researchers have considered the construction of Qale Dokhtar to be related to the Sassanid period and its function as Anahita Temple, and others have identified it as a fortress related to the middle centuries of the Islamic period and related to the Ismailid sect. The lack of reliable documents and evidence from the researchers in presenting the two mentioned functions has raised the question of what was the function of Qale Dokhtar as a huge and magnificent building that was formed in the geographical and historical background of Saveh and when was it formed? Certainly, addressing this issue apart from providing suggestions for the dating and function of Qala Dokhtar in particular, in the field of architectural or archeological researches of the Islamic period, especially castles, raises challenges that will be necessary to be comprehensively addressed by researchers in the future. In this article, it is assumed that QaLE Dokhtar is an Ismailid castle and its function was based on the use of the followers of that sect. The method of conducting this research is historical-analytical which is based on field investigations and architectural evidence, archeological field excavations and the use of library resources. The conducted studies and researches have considered the Qale Dokhtar in connection with other Ismailid castles in Iran and suggested the 5th to 7th centuries AH as the period of formation and use of that castle in the service of the Ismailid sect.Qale Dokhtar, as one of the important castles, played a role in the creation of the network of castles and fortifications of the Ismailid sect in Central Iran and is considered one of the main castles.
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Ismail Sharahi; Mohammad Ebrahim zarei; Hamide Choubak
Abstract
The building of Qale Dokhtar (Qiz Qala, Qazqaleh) is a mountain fortress located 25 kilometers southwest of Saveh on top of a single mountain in the Hendes mountain range. Different opinions have been presented in the researches about the formation of this building and its function. Some researchers ...
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The building of Qale Dokhtar (Qiz Qala, Qazqaleh) is a mountain fortress located 25 kilometers southwest of Saveh on top of a single mountain in the Hendes mountain range. Different opinions have been presented in the researches about the formation of this building and its function. Some researchers have considered the construction of Qale Dokhtar to be related to the Sassanid period and its function as Anahita Temple, and others have identified it as a fortress related to the middle centuries of the Islamic period and related to the Ismailid sect. The lack of reliable documents and evidence from the researchers in presenting the two mentioned functions has raised the question of what was the function of Qale Dokhtar as a huge and magnificent building that was formed in the geographical and historical background of Saveh and when was it formed? Certainly, addressing this issue apart from providing suggestions for the dating and function of Qala Dokhtar in particular, in the field of architectural or archeological researches of the Islamic period, especially castles, raises challenges that will be necessary to be comprehensively addressed by researchers in the future. In this article, it is assumed that QaLE Dokhtar is an Ismailid castle and its function was based on the use of the followers of that sect. The method of conducting this research is historical-analytical which is based on field investigations and architectural evidence, archeological field excavations and the use of library resources. The conducted studies and researches have considered the Qale Dokhtar in connection with other Ismailid castles in Iran and suggested the 5th to 7th centuries AH as the period of formation and use of that castle in the service of the Ismailid sect.Qale Dokhtar, as one of the important castles, played a role in the creation of the network of castles and fortifications of the Ismailid sect in Central Iran and is considered one of the main castles.
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Fatemeh Taherkhani; heydar valizadeh
Abstract
The purpose of writing this article is to investigate the language mechanisms in the Shiite discourse that led to the recovery and revival of the concept of "Iran" in the Safavid era.The importance of dealing with this concept is because many social-political relations and relationships, ways ...
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The purpose of writing this article is to investigate the language mechanisms in the Shiite discourse that led to the recovery and revival of the concept of "Iran" in the Safavid era.The importance of dealing with this concept is because many social-political relations and relationships, ways of power generation, how to form the Iranian-Islamic identity, and how to build a centralized Shiite government are hidden in its underlying layers of meaning. One of the important texts of this period, which was written in the style of a political book in the year 1402 AH and was dedicated to Shah Abbas II, is the book Roza Al-Anwar by Mullah Mohammad Baqer Sabzevari.This book, with its frequent use of the word Iran, is a good example for examining the way Iran and Shiism are discursively blended as two pillars of identity in contemporary Iran. By reading this text in accordance with Ryan Kozlak's conceptual history approach and Ruth Wodak's historical-discursive method, the following results were obtained:The concept of Iran has been mentioned and used in the widest semantic and historical form in this text, and all the discursive and semantic capacities available in it, including mythological, geographical, religious and cultural forms, have been used to produce the political power of the all-embracing and emerging Safavid state. and all levels and layers of historical meaning of this concept have been summoned in this text.
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Farahnaz Shams; Kolsoum Ghazanfari
Abstract
Among the important concepts in Zoroastrianism, philanthropy is highly recommended and has received special attention. Philanthropy has a wide scope and dimensions, and knowing its examples, scope and mechanisms can clarify its individual, social, spiritual and cultural functions. Considering the impact ...
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Among the important concepts in Zoroastrianism, philanthropy is highly recommended and has received special attention. Philanthropy has a wide scope and dimensions, and knowing its examples, scope and mechanisms can clarify its individual, social, spiritual and cultural functions. Considering the impact of philanthropy on the morality and life of individuals and society, the explanation of this concept can clarify the perception and view of society and individuals towards it. The purpose of this article is to examine philanthropy and its dimensions in Pahlavi texts that were formalized in the Sasanian period or the first Islamic centuries. Depending on the period in which these texts were written, it is possible to learn about the definitions and activities of individuals, religious institutions and the state apparatus in this field, which required interaction between them. Studies show that the interests of the individual and the family, the community and the religious community were taken into account in the discussion of philanthropy.Among the important concepts in Zoroastrianism, philanthropy is highly recommended and has received special attention. Philanthropy has a wide scope and dimensions, and knowing its examples, scope and mechanisms can clarify its individual, social, spiritual and cultural functions. Considering the impact of philanthropy on the morality and life of individuals and society, the explanation of this concept can clarify the perception and view of society and individuals towards it. The purpose of this article is to examine philanthropy and its dimensions in Pahlavi texts that were formalized in the Sasanian period or the first Islamic centuries. Depending on the period in which these texts were written, it is possible to learn about the definitions and activities of individuals, religious institutions and the state apparatus in this field, which required interaction between them. Studies show that the interests of the individual and the family, the community and the religious community were taken into account in the discussion of philanthropy.
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zahra sadat keshavarz
Abstract
In this connection, Max Weber's theory and comparative strategy have been put as a basis so that an ideal type of family change in the demography of the history of most societies becomes a mechanism for speculating about the sociological causality of the change in family dimensions in the Safavid ...
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In this connection, Max Weber's theory and comparative strategy have been put as a basis so that an ideal type of family change in the demography of the history of most societies becomes a mechanism for speculating about the sociological causality of the change in family dimensions in the Safavid era, and because The influence of the family on the propulsion of governance, as mediating variables, the method of path analysis is adapted. The relevant hypothesis is that; the governors of Safavid rule have created the initial and possible grounds for changing the dimensions of the family. The question corresponding to the hypothesis is that; is it possible to consider the change of the dimensions of the family based on the governors of Safavid rule? Therefore, the analytical viewpoint of the research has voted for the threshold situation of changing the dimensions of the family, from broad to broad dimensions, in the Safavid era; because it is possible that the propulsion of power relations diplomacy have affected the development of the profession, and further, the development of the profession has influenced the possible passage of the extended family and indicates the possibility of the correctness of such an assumption. Of course, the aforementioned change was only a preface to the extensive text of the family change and had a completely preliminary status in the Safavid era, and it can only be proposed as a hypothesis-generating research in the realm of historical analysis.
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Esmaeil Sangari; Shaghayegh Taheri Bakhtiarvand
Abstract
In January 2001, a common surge within the southeastern area of Kerman, Iran, uncovered an obscure culture in Jiroft. The surge revealed artifacts that each uncover a covered up corner of the obscure culture of the people of Jiroft within the third thousand years BC. In spite of the disclosure of an ...
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In January 2001, a common surge within the southeastern area of Kerman, Iran, uncovered an obscure culture in Jiroft. The surge revealed artifacts that each uncover a covered up corner of the obscure culture of the people of Jiroft within the third thousand years BC. In spite of the disclosure of an obscure composing framework in Jiroft culture, the pictures utilized on the artifacts of this culture are of evident significance. Distinctive human, plant, creature, structural, and human-animal images are apparent on these artifacts. To get it and studied the existing images, the as it were way out is to examined the iconographic and iconological themes of the themes and compare these themes with the neighboring civilizations of the culture. Iconographic consider makes it conceivable to get to the scholarly substance, myths, and stories related to the themes. In differentiate, iconological consider will lead to an understanding of the genuine foundation of the discovered motifs in terms of time and put within the center of the society in address. One of the foremost common images utilized in Jiroft vessels is the motif of the fight of the hawk and the wind. The predominance of this picture within the craftsmanship of the obscure culture of Jiroft certainly contains covered up concepts that the Jiroft craftsman tries. The show inquire about, based on library assets and descriptive-analytical strategies, serious to look at this not-so-well-known culture through the investigation and translation of the theme in address.
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Poorchista Goshtasbi Ardakany; Zohreh Zarshenas; Farzaneh Goshtasb
Abstract
Frēdōn is one of the most famous mythical heroes of Iran who defeated Zahhak and imprisoned him on Mount Damavand. In this study, the myths about Frēdōn that appear in the Sūdgar Nask and Waršt-Mānsar Nask, along with the Manichaean text “dr”, in which Frēdōn’s name is mentioned as the ...
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Frēdōn is one of the most famous mythical heroes of Iran who defeated Zahhak and imprisoned him on Mount Damavand. In this study, the myths about Frēdōn that appear in the Sūdgar Nask and Waršt-Mānsar Nask, along with the Manichaean text “dr”, in which Frēdōn’s name is mentioned as the destroyer of fever and disease, are compared with the Avesta and Zand to determine whether the myth of Frēdōn in these texts is authentic or not. According to the investigations, it was found that the myth of “beating and imprisoning Zahhak by Frēdōn” is an original myth that is also found in Avesta and is also mentioned in the Shahnameh, Garshaspnameh, and Kushnameh with similarities to the Sūdgar Nask. The myth of “Frēdōn’s use of enchantment and magic to overcome the Māzandar Daēvas” is not original and was created by the guest verses in this chapter, and it has not been mentioned in the Shahnameh and Kushnameh.The myth of “Frēdōn’s healing and his struggle with fever and illness” that appears in the Manichaean text “dr” is an original myth and appears in the Avesta. The myth of “Ohrmazd’s offering the mission of religion to Frēdōn and Frēdōn’s disobedience to Ohrmazd” that is mentioned in the Waršt-Mānsar Nask is a created myth and is made by the guest verses mentioned in this chapter.
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abdolreza seif; Behzad Geranmaye
Abstract
This study undertakes a comparative examination of the concept and quality of love in two prominent works of Persian mystical literature: Tamhīdāt by ʿAyn al-Quḍāt Hamadānī and the Ghazals of Ḥāfeẓ of Shiraz. The primary objective of this research is to analyze and compare the perspectives ...
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This study undertakes a comparative examination of the concept and quality of love in two prominent works of Persian mystical literature: Tamhīdāt by ʿAyn al-Quḍāt Hamadānī and the Ghazals of Ḥāfeẓ of Shiraz. The primary objective of this research is to analyze and compare the perspectives of these two eminent mystical thinkers on the notion of love, with particular emphasis on its ontological, epistemological, and spiritual dimensions. Love, as one of the most fundamental concepts in Islamic mysticism, is a multifaceted, complex, and dynamic phenomenon that, when confronted with notions such as reason, religious law, mystical experience, and intuitive knowledge, reveals diverse interpretations and expressions. While certain key themes—such as the dominance of love, the conflict between love and intellect, heedlessness, and the origin of love—are commonly found across various mystical texts, a close comparative analysis reveals significant parallels between ʿAyn al-Quḍāt’s views on love and the themes presented in Ḥāfeẓ’s poetry. Utilizing qualitative content analysis as its methodological framework, this study identifies and examines the key symbols, metaphors, and motifs related to love in both works, mapping the similarities and differences in their conceptualizations. Ultimately, while it is not possible to definitively assert a direct influence of ʿAyn al-Quḍāt on Ḥāfeẓ, the textual evidence indicates a profound, meaningful, and undeniable intellectual connection between the mystical thought of these two influential figures in the history of Persian Sufism.
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somayeh Abbasi; somayeh khanipour
Abstract
Historical–literary studies of the Qajar era—especially travelogues—have often settled for superficial, stereotypical depictions of women and neglected deeper discursive analysis. Aiming to fill this analytical gap, the present study examines the process of “othering” of Iranian and Western ...
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Historical–literary studies of the Qajar era—especially travelogues—have often settled for superficial, stereotypical depictions of women and neglected deeper discursive analysis. Aiming to fill this analytical gap, the present study examines the process of “othering” of Iranian and Western women in these texts and asks how the representation of women in travelogues, at the intersection of patriarchal and colonial discourses, has led to the effacement or redefinition of female subjectivity. Using a qualitative–critical analysis of a corpus of Iranian and Western travelogues, and drawing on an intertwined theoretical framework of Paul Ricoeur’s narrative identity, Michel Foucault’s power/knowledge, and Homi Bhabha’s concepts of double representation and the third space, the study’s preliminary data indicate that images of women are not neutrally rendered or derived from social realities; rather, they are ideological constructions formed at the boundary between internal patriarchal and external Orientalist discourses, ultimately resulting in the erasure or distortion of female subjectivity. Deeper findings show that the discourse of power has been exercised upon the Iranian female body; yet, paradoxically, travelogues also reflect traces of women’s agency and resistance in political, economic, and social arenas. These forms of agency are analyzable within the “third space” and contribute to redefining female identity in the face of stereotypes.
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ammar ahmadi; vahid rashidvash; yaqub sharbatian semnani; ali baseri
Abstract
"At first glance, traditional dolls are considered a symbolic toy for girls and boys in most regions of Azerbaijan. Most regions have their own dolls that differ in terms of physical structure and symbolic social function. This case study focuses on ritual and symbolic dolls common among the people of ...
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"At first glance, traditional dolls are considered a symbolic toy for girls and boys in most regions of Azerbaijan. Most regions have their own dolls that differ in terms of physical structure and symbolic social function. This case study focuses on ritual and symbolic dolls common among the people of Ardabil province in the past and still continue in some rural areas. Traditional and ritual dolls among the people of different regions of Ardabil province represent the social role of women and men, in other words, they teach future social duties and responsibilities. The research method of this applied research is qualitative, focused on field analysis, which uses symbolic and interpretive anthropology theory in the analysis and interpretation of the problem. The originality of this research article lies in the rarity of such articles; the gap of this research in the field of case studies of Ardabil province was fully felt. The result of this research, in addition to introducing and preserving traditional dolls, in the myths and legends of these symbolic dolls, the temporal and spatial aspect has taken over the tone and structural color of Ardabil's culture. The climatic conditions of these dolls show that the place of the narrative is mountainous regions that have long and harsh winters and short summers.".
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Sajad Zoleykani; Elham Andaroodi; Asmar Shahbazi
Abstract
Confronting the ritual performance of Ta‘ziyeh—a religious passion play closely tied to Shi'a beliefs—raises the question of its potential influence in shaping or directing the lived culture of communities. In this context, the Ta‘ziyeh of Imam Husayn in the village of Talāvok ...
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Confronting the ritual performance of Ta‘ziyeh—a religious passion play closely tied to Shi'a beliefs—raises the question of its potential influence in shaping or directing the lived culture of communities. In this context, the Ta‘ziyeh of Imam Husayn in the village of Talāvok was selected as a case study. Talāvok, located in Dodāngeh District of Sāri County in Māzandarān Province, has continuously held Ta‘ziyeh performances on the eleventh day of Muharram since the Qajar era. The central question is whether Ta‘ziyeh in Talāvok has contributed to the formation of a distinct cultural structure—and if so, what are its manifestations and indicators? This qualitative study is based on two decades of fieldwork and interviews, including long-term residence in the village, direct observation of the Ta‘ziyeh and related events, and conversations with elders, local experts, and a wide range of villagers from Talāvok and neighboring communities. The aim is to explore the signs and dimensions of the relationship between Ta‘ziyeh and the community. The findings indicate that both tangible (rural fabric) and intangible (beliefs and behaviors) cultural elements have emerged in Talāvok as a result of the annual performance. The study reveals that the continued observance of Ta‘ziyeh has deepened communal devotion to Husayn ibn Ali and the narrative of Karbalā, giving rise to culturally embedded practices and beliefs closely intertwined with the performance and its symbolic meanings.
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Esmaeil Alipoor
Abstract
European travelogues about Iran are invaluable sources for Iranian Studies, offering insights into aspects of Iranian culture often overlooked or ignored by Iranian historians. However, these works may include exaggerations, subjective opinions, inappropriate generalizations, and biased political perspectives. ...
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European travelogues about Iran are invaluable sources for Iranian Studies, offering insights into aspects of Iranian culture often overlooked or ignored by Iranian historians. However, these works may include exaggerations, subjective opinions, inappropriate generalizations, and biased political perspectives. This study critically examines the portrayal of Iranian culture in Beyond the Caspian Sea by Arthur Christensen, a Danish orientalist and mythologist. Using a descriptive analytical approach grounded in imagology, the article explores the travelogue’s depiction of Iranian culture. Imagology, a comparative literature method, investigates the representation of the “self” through the “other” or vice versa, aiming to understand the reasons and mechanisms behind such cultural reflections. As an interdisciplinary approach, imagology intersects with cultural studies. The central question is why certain manifestations of Iranian culture and literature, observed during Christensen’s journey at the end of the Qajar era, gain prominence in the travelogue. Findings reveal that Christensen’s perspective is Eurocentric, shaped by inductive reasoning, stereotypes, and political biases. By emphasizing negative aspects of specific individual and environmental elements, he attempts to generalize them to the entirety of Iranian culture. This study underscores the importance of critically analyzing travelogues to better understand embedded biases and cultural reflections. It highlights the need for caution when approaching such sources, considering the influence of the author’s background, motivations, and perspectives. Ultimately, while Beyond the Caspian Sea offers valuable insights into Iranian culture, its potential biases necessitate a critical approach
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Rezvan Ahrar; Narges Zaker Jafari
Abstract
During the Safavid era, Music had a hight position and important place. Music was used in banquets, feasts and various court and social ceremonies. Also, Iranian music was influenced by religious and political currents. Apart from music history texts, Iranian music has reflected a lot in the travelogues ...
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During the Safavid era, Music had a hight position and important place. Music was used in banquets, feasts and various court and social ceremonies. Also, Iranian music was influenced by religious and political currents. Apart from music history texts, Iranian music has reflected a lot in the travelogues of Europeans of the Safavid era. For this reason, there are different and conflicting views on the quality and merit of Iranian music. In this research, the question is raised, what are the views of the travelogues towards Iranian music? To follow up and get the answer to this question, this research has selected four travelogues from the Safavid era, which have different characteristics of Iranian musical descriptions. These travelogues analyzed and investigated with Edward Said’s post-colonial theory. After the post-colonial reading from travelogues texts, if there are colonial concepts in these texts, their post-colonial concepts can be revealed and the objectives of these concepts can be followed. The current research, has selected the travelogues written by Raphael Dumans, Figueroa, Olarios and Chardin and analyzed them. The reason for this choice is that their reactions and encounters with Iranian music have been formed in different situations and different cultural and social conditions. According to the findings of this research; the authors of the aforementioned travelogues encountered Iranian instruments and music in different situations, circumstances and conditions. Therefore, different and various reactions have been expressed. Therefore, it is possible to introduce them in three separable groups. 1. Observation and generalized comment: non-interactive approach 2. Intellectual engagement and Field observations: non-interactive approach 3. Field observations and executive participation: interactive approach. This research has been conducted with the aim of investigating the music topics in the travelogues from the point of view of post-colonial theory in order to discover and identify the perspective of colonialism in the travelogues of Europeans during the Safavid period. The method of this present research is analytical and interpretive. Qualitative type was used for data analysis. The procedure of collecting information and data was done through the preparation of transcripts and receipts from libraries books, e-books and journals articles.
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majid montazer zohouri; Darywsh Barati Dasht Rahi
Abstract
The city of Susa, In the north of Khuzestan province, it is one of the first ancient places where extensive archaeological researches have been conducted. In 1947, the French archaeologist Roman Grishman managed to discover a building known as a monastery in the northeast of the mosque of the early centuries ...
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The city of Susa, In the north of Khuzestan province, it is one of the first ancient places where extensive archaeological researches have been conducted. In 1947, the French archaeologist Roman Grishman managed to discover a building known as a monastery in the northeast of the mosque of the early centuries of Susa, located in the northeastern vicinity of the early centuries' mosque in Susa. Initially, upon observing the alignment of the building's wall with the mosque, he speculated that the structure might have served as a governmental or palatial edifice. Then Monique Kervran introduces this building as Rabat or the Monastery. Now, based on the writings of Al-Maqdisi, a 4th-century geographer about his visit to a monastery in the city of Shush, we can highlight the influence of Sufism or mysticism in this city. The authors aim to provide a comprehensive understanding of the structure and cultural significance of the monastery based on archaeological evidence. Does Shush Monastery have a structural connection with religious buildings and ideological systems before Islam, or is it derived from the foundations of the Islamic era? The following research used the descriptive-analytical method and the archaeological-historical order to address answers to raised questions. Archeological evidence indicates that certain architectural elements of the Susa Monastery are consistent with the Mehrkadeh from the Sassanid era found in southern Iran, which subsequently influenced the architecture of the middle and later Islamic periods. Some religious practices within the monastic system have their origins in pre-Islamic beliefs.
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Shahla Khalilollahi; Maryam Mousavi Joushaghani
Abstract
Tom Ledi believes that the aesthetics of everyday life allow us to speak about things that are not commonly addressed in traditional aesthetics; instead, it opens up a completely new realm of investigation for us. However, it can be said that this realm is closely related to conventional aesthetics. ...
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Tom Ledi believes that the aesthetics of everyday life allow us to speak about things that are not commonly addressed in traditional aesthetics; instead, it opens up a completely new realm of investigation for us. However, it can be said that this realm is closely related to conventional aesthetics. One of these areas is the aesthetics of everyday life regarding space, which delves into concepts of familiarity and strangeness, interpreting place and everyday matters in the living world. The notion of home as a space for living is more than just a physical structure; it is an imaginary and mental essence that is visible through certain works such as travelogues, which serve as a primary source of research in the realm of aesthetics of everyday life. Joubert's travelogue reports on the social history of Iran during the reign of Ali Qajar. The artistically descriptive depictions by the author, especially of locations, palaces, mansions, and houses, provide a foundation for interdisciplinary studies between literature and philosophy, reconstructing them with a fusion of aesthetic theories as a novel method for analyzing a travelogue text about Iran. This study, using a descriptive and documentary approach, answers the question of how the aesthetics of everyday life's spatiality are manifested in this travelogue. The findings of this research indicate that Joubert's judgments on mansions, palaces, houses, and other locations are shaped with words and concepts that demonstrate not only his progression from strangeness to familiarity but also his ability to depict the aesthetics of place with a sense of place and the spirit of place.
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Mansoureh Shahriyari; Abbasi sara
Abstract
contemporary Persian literature, the city is not merely a physical backdrop but a dynamic site for the formation of memory, meaning, and narrative agency. This article applies Kevin Lynch’s theory of the “image of the city” to a spatial reading of This Street Has No Speed Bump by Maryam ...
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contemporary Persian literature, the city is not merely a physical backdrop but a dynamic site for the formation of memory, meaning, and narrative agency. This article applies Kevin Lynch’s theory of the “image of the city” to a spatial reading of This Street Has No Speed Bump by Maryam Jahani, a novel awarded both the “Book of the Year of the Islamic Republic of Iran” and the “Jalal Al-e Ahmad Literary Prize” in 2017.The study’s theoretical framework draws on Lynch’s perceptual concepts—vitality, legibility, place identity, surveillance, agency, fit, and access. Using a comparative narrative-theoretical method, the research examines how mental design elements of urban space correspond to the spatial, linguistic, and narrative structures of the novel. Unlike prior studies focused on social or gendered themes, this article foregrounds the role of urban perception and spatial experience in shaping literary narrative.Findings reveal that urban spaces in the novel—such as the taxi “Elizabeth,” Vaziri Square, the Shahnaz neighborhood, and various urban markers—function not only as settings but as narrative agents of movement, interaction, and meaning-making. By bridging urban design theory and literary analysis, the article demonstrates that Lynch’s perceptual framework, despite its architectural origins, can be effectively extended to cultural and narrative inquiry, offering a valuable lens for interpreting urban experience in modern Persian fiction
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Mohammad ansari; jahangi safari; Ebrahim zaheri abdevand
Abstract
The story of Baradaran-e-Talaee is a well-known tale in Bakhtiari culture, rich in mythological motifs such as sacrificial rituals for the mother goddess, character comparisons with gods, and symbolic elements such as rings, snow, mountains, and pomegranates. A proper understanding of this story depends ...
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The story of Baradaran-e-Talaee is a well-known tale in Bakhtiari culture, rich in mythological motifs such as sacrificial rituals for the mother goddess, character comparisons with gods, and symbolic elements such as rings, snow, mountains, and pomegranates. A proper understanding of this story depends on recognizing these motifs. This research explores them in connection with texts such as Shahnameh, using a documentary and descriptive-analytical approach. Findings show that the central myth in this story is marriage to the Peri and its associated rituals, some of which—such as ritualized marriages involving water sources, including aqueducts—are still observed in certain regions of Iran. Furthermore, the story’s characters are either transformed gods or modeled after divine archetypes. For example, the Darvish, with both Ahura and Ahriman aspects, resembles the god Vayus. Many traits of the Peri—such as her connection to water and springs, sacrificial rituals, transfiguration, and turning the hero into stone—are reflected in the actions of the cave girl. Certain events, such as the ritualistic killing of a young man or Darvish at a fountain, are rooted in sacrificial rites to the water goddess. Transforming characters into gold symbolizes immortality, while exogamy and the prominent role of the father and daughter in mythological marriage reflect deep-rooted ancient traditions.
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mahdi rafatipanah mehrabadi
Abstract
The philosophy of inclusion considers all beings, including humans, animals, plants and birds, to be part of the universe, which follow a single principle, the principle of life, and move towards a single goal, which is cosmic order. Based on this, the present article seeks to answer the question ...
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The philosophy of inclusion considers all beings, including humans, animals, plants and birds, to be part of the universe, which follow a single principle, the principle of life, and move towards a single goal, which is cosmic order. Based on this, the present article seeks to answer the question of whether it is possible to find the philosophy of inclusion in the culture of ancient Iran by examining the historical, ritual, religious and mythological evidences of ancient Iran? And if so, how is the position of each component of nature defined in this system and what are the functions defined for them in order to maintain the cosmic order? The findings of the research show that in the Iranian worldview, man is not considered as a superior who has moral and ontological superiority over other beings. In this mean, man is just a part of the world that is responsible for establishing cosmic order in the fight against evil and demonic forces, the same as other creatures. Understanding natural phenomena as entities that have intrinsic value and can play a role in humanʼs material and spiritual development is the main message that ancient worldview has for modern humans. In fact, the philosophy of inclusion in the form of the worldview of ancient Iran can be used for environmental protection in the framework of the discourse of green radicalism and especially ecological theology along with other components of this discourse such as Islamic, Christian, Buddhist and Jewish ecological theology.
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davoud pakbaz kataj; hasan karimian; mosayeb amiri; Majid Montazer- Zohouri
Abstract
Dehdasht is one of the most important cities of southwestern Iran during the Islamic era, which was of great importance and prosperity in the Safavid period. This city was in the Safavid era the Dar al -Molk and the ruler of the large province of Kohgiluyeh, which covered the Arrajan wide area. ...
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Dehdasht is one of the most important cities of southwestern Iran during the Islamic era, which was of great importance and prosperity in the Safavid period. This city was in the Safavid era the Dar al -Molk and the ruler of the large province of Kohgiluyeh, which covered the Arrajan wide area. The city of Dehdasht, during its period of prosperity, had all the signs of an urban center. The purpose of this paper is to analyze and examine the factors contributing to the decline of the city of Dehdasht from the Safavid period to the end of the Qajar era and the time of its decline. In this study, which has been conducted using a historical-analytical method, an attempt is made to answer the question of what factors led to the decline of the historic city of Dehdasht, and to which period in history does the end of its political and social life belong? Based on the results of the analysis of historical sources and archaeological studies, war and riots and successive looting, insecurity, destruction of communication networks, decreased business prosperity, heavy taxation and deterioration of the economic situation led to the decline of the historic city of Dehdasht and the city's emptying of the people. The weakness and gradual decline of the city also began with the weakening of the Safavid government and continued until the Qajar period, but the final collapse and end of its political and social life dates back to the late Qajar period.
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sajjad omidoiur; abolfazl delavari
Abstract
The Concept of National Identity in Sufi Communities: A Case Study of the Ahl-e Haqq Order in Iran
Today, the concept of national identity constitutes a central issue in the nation-state building project and is a fundamental component of social capital. At the same time, defining the role of Sufi ...
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The Concept of National Identity in Sufi Communities: A Case Study of the Ahl-e Haqq Order in Iran
Today, the concept of national identity constitutes a central issue in the nation-state building project and is a fundamental component of social capital. At the same time, defining the role of Sufi communities within this project remains a contentious subject. A critical and underexplored question is whether national identity and a positive attitude toward Iranian nationhood exist among Sufi adherents—a question that this study addresses, demonstrating that, at least for some groups, the answer is affirmative.
The prevailing assumption is that Sufis are inherently non-national, leaning instead toward cosmopolitanism—or even transcendent universalism. This research challenges such notions by examining the extent of national identity awareness and allegiance among followers of the Ahl-e Haqq Order, one of Iran’s largest Sufi traditions.
Conducted through phenomenological analysis in the counties of Sahneh, Sarpol-e Zahab, and Delfan (in Kermanshah and Lorestan provinces), this study draws on 21 purposively sampled cases from the target population. Findings reveal that the lived experience of Ahl-e Haqq followers is predominantly shaped by tariqa (order-based) identity, which, far from hindering national identity formation, actively facilitates its manifestation in everyday life through various mechanisms
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Muhammad Choopani; Ghafar Borjsaz
Abstract
Introduction: Rhetoric is the art of effective communication, tailored to the audience's situation and status. The term "speech" encompasses all verbal and semantic components. Purpose:This research aimed to explore the functions and rhetorical capacities of pronouns within the context of Zahhak's story, ...
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Introduction: Rhetoric is the art of effective communication, tailored to the audience's situation and status. The term "speech" encompasses all verbal and semantic components. Purpose:This research aimed to explore the functions and rhetorical capacities of pronouns within the context of Zahhak's story, and to identify the specific functions and rhetorical capacities employed by Ferdowsi.
method:This study utilizes a descriptive-analytical approach and employs rhetorical criticism. Findings: This research identifies two main areas where the pronoun's rhetorical capacity is developed: the interaction between pronouns and verbs, and the phonetic layer of speech. In the former, pronouns are used as adverbial complements of verbs and in syntactic shifts from nouns to verbs, satisfying both syntactic and semantic needs while inducing desired effects on the audience. In the latter, pronouns affect the formation of a specific phonetic environment in speech. conclusion: The study concludes that pronouns play a significant role in the rhetorical efficacy of the story, serving various rhetorical and semantic purposes. Another function of pronouns in this story is to demonstrate their role in "binding the predicate" to convey certainty. Pronouns also play a role in various rhetorical processes at the phonetic level of speech. These processes include the "settling" of pronouns and their impact on creating a specific phonetic atmosphere in speech.
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Omid Majd; Hadi Bakaeian
Abstract
As one of the metropolises of the Islamic world, Neishabur has played an important role in the political, social, economic and cultural developments of Iran and the Islamic world between the third and seventh centuries of the Islamic calendar. Examining the history of Neyshabur in this period reveals ...
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As one of the metropolises of the Islamic world, Neishabur has played an important role in the political, social, economic and cultural developments of Iran and the Islamic world between the third and seventh centuries of the Islamic calendar. Examining the history of Neyshabur in this period reveals very significant signs of a small Iran in the area of the borders of the seat of the Greater Khorasan state. In fact, by examining and understanding the developments and events of this key city of Iran, one can be aware of many different developments in Iran during that period. Due to the importance of this city in the period under discussion, there are few writings, including historical, geographical, noble culture, local histories, etc., that do not mention Neishabur and its political and noble developments. An overview of the rich and extensive history of Neishabur shows a balanced and relatively fast development between the 3rd and 6th centuries AH in all areas. All-round balance in the political, economic-social and scientific-cultural fields and the formation of the first important developments in the history of Iran in this city, such as political centrality, the formation of the first educational institutions with a systematic structure, are the prominent points of the rich history of ancient Neyshabur, which in This article has been investigated. For a more detailed analysis, in this article, the history of Neyshabur is divided into three separate parts of political history, social history, and economic history.
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Ahmad Heidari
Abstract
Courtyard, corridor and iwan are among the elements that have played an important role in information the living spaces of a residential unit, both private and public. The public part of a structure is known as the porch and exterior, and its function has been a place to receive an official guest ...
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Courtyard, corridor and iwan are among the elements that have played an important role in information the living spaces of a residential unit, both private and public. The public part of a structure is known as the porch and exterior, and its function has been a place to receive an official guest or a place for ceremonies and public gatherings. In the meantime, the hypostyle design (hypostyle) is one of the elements that was added to some buildings such as Aliaqapo and Chehelston during the reign of Shah Abbas II Safavid and then spread in different forms. The resemblance of the Safavid hypostyle to the general court of the Shah Jahan period, which had become common in India a little earlier, led some scholars to consider the Safavid hypostyle as a representation of the Audience hall Gurkani. The question of this research is why and how hypostyle became popular in Safavid architecture and how was its origin or evolution? This research has been done by descriptive-analytical method. The result of the research shows that hypostyle Mughal Empire is a combination of Achaemenid columned halls and Mandapa of Hindu temples and was first built in India during the Shah Jahan period and then Safavid borrowed from it. This element became desirable in Iranian architecture and in order to create a suitable open and empty space, after the Safavid period in the nave of the mosques of Zandieh and Qajar period, it has been used in a transformed way.
