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خلیل کهریزی
Volume 11, Issue 1 , September 2021, , Pages 79-94
Abstract
The spread of national narrations is common in the history of their narration and writings. Sometimes this expansion is done with the aim of explaining and interpreting a sentence or a part of the main narrative, in the form of a sub-story. Therefore, these stories can also help to unveil the textual ...
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The spread of national narrations is common in the history of their narration and writings. Sometimes this expansion is done with the aim of explaining and interpreting a sentence or a part of the main narrative, in the form of a sub-story. Therefore, these stories can also help to unveil the textual knots; because they gain a historical understanding of a sentence or a word in the form of a sub-narrative. One of the cases of spreading the narrative is the story that has been mentioned in some sources in the discussion of Anoushiran''s financial reforms. In talking about the financial reforms of this king, the line of narration in Shahnameh and most of the chronicles is such that with a brief reference to the status of tribute in the period of previous kings, there is talk of the beginning of reforms in Ghobad''s time when remains unfinished with his death and Anoushiran continued the reforms . Some chroniclers have cut along this line, and before beginning to talk about Anoushirvan''s reforms, they have narrated a story that is also Ghobad''s main motivation for financial reform. In this article, we try, first, to talk about the recording and the correct meaning of the phrase "No one praises the escaped one" of the kingdom of Anoushirvan, which is in a chaotic state in the manuscripts and the editions of this book, with the help of this narration. After that, we will discuss the authenticity of the narration and the origin of this narration in the second part of the article, and thus show one of the examples of the spread of narration in the national narrations.After that, we will discuss the authenticity of the narration and the origin of this narration in the second part of the article, and thus show one of the examples of the spread of narration in the national narrations
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Mahdi Asadi; Parviz Hossein talaee; Ali akbar Mesgar
Abstract
From the early modern period and with the beginning of the political domination of the West in different parts of the world, including the East, the traditional interactions of East and West turned to new issues, and the need to know about new places was considered by Europeans for various reasons. From ...
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From the early modern period and with the beginning of the political domination of the West in different parts of the world, including the East, the traditional interactions of East and West turned to new issues, and the need to know about new places was considered by Europeans for various reasons. From the seventeenth century onwards, there has been a close connection between Orientalism, as a profession and occupation, and the expansion of European trade, and eventually between imperialism and colonialism. With this approach, their view of other civilizations, especially the Orientals, changed with a sense of superiority and the need to dominate them. Eastern thinkers came up with different ways of dealing with the West. Although the critique of Orientalism began methodically after World War II, the grounds for this critique date back to before World War I and the emergence of national movements in the East. The purpose of these movements was to challenge the political and cultural hegemony of the West. Kasravi’s thoughts were formed at such a time; he was the first researcher in Iran and the East to deal with the issue of Orientalism, although not in a methodical and coherent way. Kasravi’s method of struggle in both areas was somewhat different from the others. It was during this literary struggle that he realized the nature of the research of some Orientalists on the issue of colonialism. The present study seeks to determine what approach Kasravi took in relation to Orientalist studies. The findings of the research show that Kasravi criticized Oriental studies and Orientalists in two respects. First, pointed out the fundamental flaws in the achievements of the West in order to free Iranians of the feeling of shame. Second, he expounded on the relation between Orientalism and colonialism, claiming these scholars to be keeping the Iranians in the past to preserve the domination of the colonial governments.
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Mahshid Gohari Kakhki; Mohammad Jafar Yahaghi
Abstract
After the establishment of the Ilkhanid government, for the first time since the fall of the Sassanids, the name of Iran was revived as a land with political and geographical independence, and the Ilkhanate were called the rulers of the vast land of Iran from Jeyhun to the Euphrates. This issue has been ...
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After the establishment of the Ilkhanid government, for the first time since the fall of the Sassanids, the name of Iran was revived as a land with political and geographical independence, and the Ilkhanate were called the rulers of the vast land of Iran from Jeyhun to the Euphrates. This issue has been mentioned in the histories of the Ilkhanid period. This research studies how the concept of Iran is represented in the important historical epics of the Ilkhanid era, namely Homayoonnameh, Changizi Shahnameh, Zafarnameh, Shahanshahnameh, to determine how much the poets of these historical epics tried to call the realm of the Ilkhanid Iran. The results of this study show that in these poems there are two different attitudes towards Iran: in Shahnameh, Zafarnameh and Shahanshahnameh, the domain of the Ilkhanid rulers is often called Iran and its borders as from Jeyhun to Rome and Egypt. Furthermore, the Ilkhanid rulers are introduced as Iranian kings who defend the borders of Iran. But in Homayoonnameh such examples are rarely seen. It seems that the most important reason for Homayoonnameh’s different approach is that this poem was written early in the formation of the Ilkhanid government, when the concept of Iran and Iranian identity were still less considered; but the composition of the other three poems was done in the period of stability of this dynasty. The personal views of the poets are also influential in their approaches. The main purpose of Zajaji was to narrate the history of Islam, but Kashani, Mostufi and Tabrizi included their Iranianist views in interpreting historical events. These two different and meaningful approaches in these poems show that the poets have consciously and purposefully used the name of Iran in their works. In addition, the results of the research prove that in the period of stabilization of the Ilkhanid rule, Iran was once again recognized as an independent territory with certain geographical borders, which the kings knew their duty to defend against the invading enemies.
