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Fatima Tofighi
Abstract
Despite their differences, right and left thinkers in the decades preceding the Iranian revolution had a relatively similar understanding of the place of Iran and Islam in the world. This understanding was about both the difference between perception in the East and West and dealt with the particularity ...
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Despite their differences, right and left thinkers in the decades preceding the Iranian revolution had a relatively similar understanding of the place of Iran and Islam in the world. This understanding was about both the difference between perception in the East and West and dealt with the particularity of the Iranian Muslim, and considered the Iranian-Islamic experience extending to different parts of the world. This picture of Iran and Islam in the works of conservative and revolutionary thinkers, such as A. Zarrinkoub, A. Fardid, M. Motahhari, Al. Shariati, D. Schayegan, and H. Nasr is studied in the present essay. The central signifier in these narratives about Islam and Iran in response to the question of "we" and "others" is the East-West binary. In other words, Iranian Muslims had to know what their relationship with others (Arab Muslims an Non-Muslim Europeans) is. According to the prevailing narrative of the separation of Iranians from an originally Aryan (or European) identity, Iranians were separated from their identity once at the time of the Arab conquest, and another time in the retardation from the progressive world. Many of these authors tried to solve this problem by several strategies: To resolve the question of the relation between Islam and Iran, they tried to answer this question by constructing a narrative of progress in Islamic tradition. They also emphasized that the conditions of understanding in the East and West are entirely different, and thus showed themselves up as the leaders of progressive method of esoteric and non-argumentative understanding that has been troubled throughout history and has caused the retardation of Muslim and Iranians from their cultural legacy. In this essay, after describing the intellectual atmosphere of Iran in the Pahlavi period, I highlight the common intellectual elements in the work of the above authors. In the end, by reference to a critical perspective and by recourse to postcolonial theory, I will show how this discourse is a non-native construct, based on European hegemonic assumptions.
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Homeyra Zomorodi; Mina Akbari Farahani
Abstract
The discussion of moral virtues and vices is one of the common ideas in the moral and mystical beliefs of ancient Iran and India. According to the idea of dualism, vice traits are caused by the forces of evil and darkness, and good traits are influenced by the forces of good and light. Avoiding vices, ...
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The discussion of moral virtues and vices is one of the common ideas in the moral and mystical beliefs of ancient Iran and India. According to the idea of dualism, vice traits are caused by the forces of evil and darkness, and good traits are influenced by the forces of good and light. Avoiding vices, especially the vice of anger, is emphasized in this common thought and its expression in Avesta, Pahlavi, and Manichaean works of ancient Iran and the works of Vedic, Brahminical, and Buddhist literature of ancient India. In the Shahnameh, the battle of these two forces of good and evil can be seen in the thoughts, words and actions of the characters in Ferdowsi's stories and words. In Mawlavi's Masnavi, there is a battle between good and evil in human existence. In this research, the attribute of anger in ancient Iran and India has been investigated based on Shahnameh and Masnavi, with a comparative and analytical method. According to this study, anger is used in the two concepts of the demon of anger and the vice of anger in the works of Iran and ancient India. We can see the reflection and influence of these two concepts in Shahnameh and Masnavi. Therefore, the research shows that the devil makes people feel demonic through the unpleasant attribute of anger and moves them away from the group of goodness and light and closer to the group of evil and darkness. Now, this anger can have a demonic face or a blasphemous quality. Therefore, by analyzing the evidence of the works, we have shown that Ferdowsi and Molavi, as two great poets of the Islamic period, have well expressed these concepts of ancient Iranian and Indian thought in the Shahnameh and Masnavi, and have adhered to the continuity of their ancient Aryan culture.
Homeyra Zomorodi
Volume 1, Issue 1 , December 2011, , Pages 13-22
Abstract
During different historic periods, Land of Iran has been invaded by alien tribes and Iranian written works such as religious, scientific and historic books have been subjected to detruction and demolition for several times. Many historical evidences have referred to background of this issue and at the ...
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During different historic periods, Land of Iran has been invaded by alien tribes and Iranian written works such as religious, scientific and historic books have been subjected to detruction and demolition for several times. Many historical evidences have referred to background of this issue and at the same time they testified that Iranian cultural written hertage has been subjected to recovery and revival by rewriting or repeated compilation and translation. And also during Islamic period, many scientific, historic and cultural writings and translations were intellectual heritage of great civilizations like Iran and Greece where Greek heritage, of course, has also included Iranian teachings because of Mecedonian Alexander’s Invasion to Persia. In this paper, we intend to consider historical documentations in this regard by exploration into cultural developments in the field of written works.
Farajollah Ahmadi; Parviz Hossein talaee
Abstract
Due to its geopolitical position, the city of Antioch had always been the scene of confrontation and tension between the great powers of the ancient era since its establishment in the Seleucid era until the late Sassanid era. The findings of this research indicate that the structure of Antioch was checkered ...
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Due to its geopolitical position, the city of Antioch had always been the scene of confrontation and tension between the great powers of the ancient era since its establishment in the Seleucid era until the late Sassanid era. The findings of this research indicate that the structure of Antioch was checkered in pattern and it derived its political, economic, commercial, religious and military significance from its geopolitical position. Romans used this city as their headquarters and recruiting post for their forces. Antioch was located along the Silk Road and was thus considerably important for the Sassanid and the Romans. Furthermore, as one of the important Christian cities, Antioch played a major role in the propagation of Christianity in the East. By conquering this city, the Sassanid drew nearer to strategies of its founder (securing the Achaemenid territories). Thus, they attempted to create fire temples after conquering the border town of Antioch as part of their territories. Apart from enjoying the advantages of being located on the Silk Road, the conquering of Antioch was also advantageous to the two ancient powers in terms of economy and commerce having immense spoils and productive forces. Analyzing the structure and function of the ancient city of Antioch and its important aspects sheds light over a part of the history of relations between Persia and Rome and their border conflicts and the potential impact of these confrontations on the domestic development of these rival powers. Therefore, given its great significance, the present paper attempts to investigate the structure and function of Antioch in the Sassanid and Roman era employing a descriptive survey method of analysis.
Mohammad Hasan Jalalian Chaleshtari
Abstract
Despite the few data about Mardâs in Shâhnâme, the very high attention of scholars to him and his name is indebted to the importance of his son, Zahhâk, in Iranian mythology. The lack of any information about this personality in Avesta, ambiguity of written forms of his name in ...
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Despite the few data about Mardâs in Shâhnâme, the very high attention of scholars to him and his name is indebted to the importance of his son, Zahhâk, in Iranian mythology. The lack of any information about this personality in Avesta, ambiguity of written forms of his name in Pahlavi script in middle Persian texts, multiplicity of the recorded forms in Islamic texts and also the similarity of the written and probably phonetic forms of this name in Shâhnâme and the Arabic personal name are the issues which make Mardâs and his name more and more ambiguous. In Vedic myths Zahhâkʼs equivalent is viśvarūpa. This latterʼs father, tvaṣṭṛ, is a deity. The vast mythology of this god can partly compensate our lack of information about Mardâs. In this article attempts has been made to provide a more precise view about Mardâs and his name by reviewing the data related to this person in Vedic texts on the one hand and surveying the recorded forms in middle Persian and Islamic texts and also by criticizing the previous views.
Mohammadreza Abolghasami
Abstract
There are several studies pertaining to Perisian painting which explain its aesthetics on the basis of mysticism and the notion of imaginal world. This point of view bears some methodological problems. Some of the prominent scholars (Burckhardt, Nasr, Ringgenberg), refering to Ibn Arabi’s mystical ...
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There are several studies pertaining to Perisian painting which explain its aesthetics on the basis of mysticism and the notion of imaginal world. This point of view bears some methodological problems. Some of the prominent scholars (Burckhardt, Nasr, Ringgenberg), refering to Ibn Arabi’s mystical notions, have tried to show that the specific aesthetics of Persian painting has been derived from the imaginal world. Our aime here is to show that establishing the aesthetics of Persian painting on the basis of imaginal world’s metaphysics lacking seriously the theoretical and methodological rigour. Firstly, Ibn Arabi and his heirs’ conception of imaginal world was first of all ontological (hierarchy of Being) and epistemological (knowledge of God). Secondly, there are not overwhelming proofs which could demonstrate that Persian painters were initiated to this notion. Thirdly, achieving to imaginal world through mystical intuition is conditioned by asceticism and purifying rituals, which are not necessarily familiar to Persian painters almost working in the court of Sultans. We will try to show that considereing these painting in themselves is the genuine way to establish their aesthetics principles.
Mohammad Hassan Raznahan; Mehran Rezaei; Mohammad Hossein Soleymani
Abstract
Maelstroms are powerful and violent whirlpools in the sea, sucking in objects such as ships within a given radius. Not only most of the geographers mentioned the maelstroms, but also cartographers mapped them, to protect sailors from being drawn into them. One of the most recognized maelstroms in the ...
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Maelstroms are powerful and violent whirlpools in the sea, sucking in objects such as ships within a given radius. Not only most of the geographers mentioned the maelstroms, but also cartographers mapped them, to protect sailors from being drawn into them. One of the most recognized maelstroms in the Persian Gulf is Fam al-asad or Kām-e šīr, which means the mouth of lion. Kām-e šīr or Dahān-e šīr, which is used frequently in ancient poetry and prose, is sometimes referred to as Fam al-asad. It seems that merely the surface meaning of "Kām-e šīr" (the mouth of lion) is focused on in interpretations; hence, the accurate understanding of these expressions can alter the interpretation of the texts and maps. The present paper describes the name of Fam al-asad or Kām-e šīr and other maelstroms in the old texts, and analyses the history of them with the help of some instances.
Jahanbakhsh Savagheb; Masoomeh Hadi; Mohammadreza Zadehsafari
Abstract
The considerable increase of the Europeans’ travels to Iran in the 19th/13th AH centuries expanded their information about various aspects of Iran's nature and society. But due to their sensory or superficial perception of the Persian culture, religions, and sects, particularly ethnic, local, and ...
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The considerable increase of the Europeans’ travels to Iran in the 19th/13th AH centuries expanded their information about various aspects of Iran's nature and society. But due to their sensory or superficial perception of the Persian culture, religions, and sects, particularly ethnic, local, and mystic sects, their percepts are not that much accurate. This fact is evident in the Western travelers' reports of the religions of Western Iran in the Qajar period. The present paper is a critical study on the basis of the comparative approach. Foreign travel writers mentioned current beliefs and customs of the Kurds, whose central settlement was the city of Kerend-e Gharb. What they recorded in their travelogues -entitled Ahl-e Haq, Nosairi, Cheragh khamush, Cheragh pof, Davudi and, in particular, the Ali-Allahi sect- is actually about Yari, one of the common sects of the area. Therefore, their image of the Ali-Allahi sect is distorted and unreliable.
Hossein Badamchi
Abstract
The Old Elamite documents are indeed rare, but from Susa in the Sukkalmah Period there are some 550 legal documents in Akkadian which provide an excellent opportunity to study Elamite society and culture. The present paper edits and translates a unique and very interesting will made by Gimil-Adad, a ...
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The Old Elamite documents are indeed rare, but from Susa in the Sukkalmah Period there are some 550 legal documents in Akkadian which provide an excellent opportunity to study Elamite society and culture. The present paper edits and translates a unique and very interesting will made by Gimil-Adad, a man from Susa in the 17th century BC. In order to provide the historical context for the proper study of the content of this will, we first outline the historical situation of the period. Then we deal with some legal aspects of testament law based on contemporary documents from Susa, Mesopotamia and Egypt. This study shows that parents could not arbitrarily deprive their children from inheritance. However, children’s failure to provide for the aging parent could justify the disinheritance. The text itself sheds light on the social and legal status of women in Elam and demonstrates most clearly that women had capacity to do legal transactions. As there is no English translation of the documents we have provided an English version as well.
Bahman Firuzmandi; Ali Bahadori
Abstract
It is the tribal structure of society and power with which one can explain many developments in ancient Iran in particular in the Achaemenian period. The ...
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It is the tribal structure of society and power with which one can explain many developments in ancient Iran in particular in the Achaemenian period. The ancient authors confirm that seven families with various names played an important role in political, economic and military structures of Persia from this time up to the end of Sasanian period. By choosing Gobryas, described in the Old Persian and Elamite evidance as a Patischorian and a member of seven families during the reign of Darius I, as a case study, the present paper attempts to discuss this concept from a new perspective based on the Persepolis tablets and seal impressions preserved on them. In the light of this evidence, it seems that Gobryas as the leader of Patischorian tribe was one of major landlords of northwestern Fars and southeastern Khuzestan. It is suggested that this region was the house of Patischorian tribe. Further, it is argued that Liduma (modern Jenjan), where Achaemenid architectural works have been discovered, was probably a regional/tribal center of Gobryas. The Achaemenid rock-cut tombs in Behbahan might be attributed to Gobryas family. This region was influenced by Elamite culture and art and, as the personal seal of Gobryas indicates, Gobryas family was not separated from it.
Yaser Hamzavi; Hosayn Ahmadi; Rasoul Vatandout
Abstract
There are specific forms of mural paintings in some Iranian Churches that are different from other usual wall paintings in materials, methods as well as implementation techniques. Unfortunately, these mural paintings are not studied until now. The aim of this paper is the identification of history of ...
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There are specific forms of mural paintings in some Iranian Churches that are different from other usual wall paintings in materials, methods as well as implementation techniques. Unfortunately, these mural paintings are not studied until now. The aim of this paper is the identification of history of development, and used materials and techniques in these historic paintings by field and literature investigations. Regarding limited literature in this field (especially in Persian language), the first stage of this study has focused on European textile Marouflage and in the second stage, textile Marouflage of Vank Cathedral, Madonna Church in Isfahan and Madonna Church in Tabriz are investigated. At the Renaissance period, some technical changes were occurred in operation process of large wall paintings and ceiling paintings that finally led to a new and different type that is noticed as Marouflage in this paper. These paintings are executed on the layer of cloth (canvas) and then installed on the wall that is known as a part of the architecture arrays. In this paper, the process of formation of this type of wall painting in Europe was studied and present examples of this method in Iranian churches are introduced and explained.
Ali Reza Khajeh Ahmad Attari; Mohieddin Aghadavoudi; Bahareh Taghavinejad
Abstract
This paper focuses on Chaharbagh and ʻAliqoli Āqa, two mosque-schools of Isfahan. These monuments were built in the era of Shah Soltan Hossein, and situated within two outstanding urban complexes in Isfahan. The paper proposes two hypotheses. First, the mentioned mosque-schools – as the most ...
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This paper focuses on Chaharbagh and ʻAliqoli Āqa, two mosque-schools of Isfahan. These monuments were built in the era of Shah Soltan Hossein, and situated within two outstanding urban complexes in Isfahan. The paper proposes two hypotheses. First, the mentioned mosque-schools – as the most significant scientific-religious monuments of the Shah Soltan Hossein era – have regular stylistic components, specifically regarding architectural ornaments. Second, one of the critical factors in the formation of the distinctions and similarities of the two monuments is the support of the shah. The findings of this research indicate that the essential stylistic attributes of the ornaments are the use of textured geometric patterns such as shah-gereh on the mosaic tiles in specific colors, the placement of the quadruplicate and archetypal cross forms called chalipa, as well as various symmetric patterns, and the like. The content of the architectural ornaments reflects the Shiʻa beliefs, and praises the supporter of the two monuments (shah). Despite these similarities and the inscription of the shah’s name in the golden point of the two façades, there are many differences in the architectural and ornamental structures, including the quantitative and qualitative differences in the dimensions of the building, and some elements in Chaharbagh monument, which has no equivalent in ʻAliqoli Āqa.
Soqra Salmani Nejad; Abdoreza Seif
Abstract
Expression of similarities and dissimilarities between historical and mythical characters can show the continuous bilateral impressions and effects of History and Myth and their results. Gayumarth, being absolutely different in appearance with modern man, has always been considered as the first Man in ...
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Expression of similarities and dissimilarities between historical and mythical characters can show the continuous bilateral impressions and effects of History and Myth and their results. Gayumarth, being absolutely different in appearance with modern man, has always been considered as the first Man in Persian Mythology. However, in Shāhnāme, Ferdowsi never considers him as the first Man. It is somehow because of Ferdowsi’s Quranic and Islamic view point about the creation of the first Man that he calls Gayumarth the first King. In the present paper, the aim is to try to express all similarities and dissimilarities which exist between these two characters in Quran and Shāhnāme. Subjects such as choosing mountain as the first place of life, being killed by their children, having the title of First, and being introduced as a single character in some historical books are being analyzed in this present essay.
Nima Asefi
Abstract
This article has sought to find an answer to the question of whether, as Walter Bruno Henning thought, Harzani is a variant of Taleshi language moved through the migration of Taleshi-speaking people to the region Harzan in Azerbaijan. Secondly, if there has been a migration to Harzan, which dialect of ...
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This article has sought to find an answer to the question of whether, as Walter Bruno Henning thought, Harzani is a variant of Taleshi language moved through the migration of Taleshi-speaking people to the region Harzan in Azerbaijan. Secondly, if there has been a migration to Harzan, which dialect of Taleshi language was the dialect of immigrants? In this article, 13 cases of phonological changes and lexical differences seen in our sources, namely the poems of Sheikh Safi al-din of Ardabil, the language variant of Harzani, three dialects of Taleshi, and Tati dialect spoken in Khalkhal, have been studied. The phonological rules of the Proto-Iranian language are our scale to determine the differences. The statistical results obtained lead us to a qualitative analysis that if we accept the anecdote of migration, the origins of these immigrants cannot be, as Henning said, somewhere in the southeastern part of Talesh. As an alternative, we propose here they probably belonged to the northwestern regions of Talesh.
Hossein Badamchi
Abstract
There are only a few Old Elamite documents available today; however there are more than 500 legal documents from Susa, written in Akkadian, that provide us with a unique chance to study legal and social institutions of Elam in the Sukkalmah Period. The present study will edit and translate three lease ...
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There are only a few Old Elamite documents available today; however there are more than 500 legal documents from Susa, written in Akkadian, that provide us with a unique chance to study legal and social institutions of Elam in the Sukkalmah Period. The present study will edit and translate three lease documents from the Sukkalmah Period, which are known as esip-tabal contracts. A comparative study with Laws of Hammurabi reveals that a certain type of mortgage was formulated as lease, in order to provide a way to charge more interest than what is legally allowed. This essay will explain the periods of Elamite history and the variety of sources available in order to establish the historical context. Then the significance of the Akkadian texts from Susa is explained, and finally the three esip-tabal documents are studied from the perspectives of form and content.
Mohammad Hasan Jalalian Chaleshtari
Abstract
The script and orthography system which are used for the zoroastrian middle Persian (= Pahlavi) texts because of their many shortcomings and difficulties have always caused many misunderstandings and misinterpretations by the ancient users and modern researchers. This indeterminacy of the script and ...
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The script and orthography system which are used for the zoroastrian middle Persian (= Pahlavi) texts because of their many shortcomings and difficulties have always caused many misunderstandings and misinterpretations by the ancient users and modern researchers. This indeterminacy of the script and the lack of a complete and accurate understanding of the contents of the texts have caused the past writers and scribes of these texts and modern researchers make unfounded legends in order to legitimize their readings. In this article after surveying the different written forms of the name of Sogdiana in Pahlavi texts and offering a transcription for one of them, the hapax epithet of this land, haft-āšyan “with seven nests” is studied. This epithet is recorded in a Pahlavi text, šahestānīhā ī ērānšahr, and a persian history work, Gardizi’s Zain al-Axbār. At the end “haft-āšyān” is considerd as a distorted rendering of the Avestan form suγδō.šayana-. The Avestan form is reached to Middle Persian as suwdōšayan, but this middle Persian form is finally abandoned in pahlavi manuscripts and Islamic texts due to the unawareness of the scribes and also its similarity to haftāšyān.
Nazanin Khalilipoor; Mohammadtaghi Rashedmohasel
Abstract
The Sanskrit epistle of Kauṭīlya's Arthaśāstra dates back to circa 3rd century B.C.; that is composed on rules of kingship and statecraft in India. The subject of this epistle is near to Sīyāsatnāme (Seyarolmoluk) of Khawaja Nezam al-Mulk Tussi, the well-known prime minister of Seljuk. He was ...
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The Sanskrit epistle of Kauṭīlya's Arthaśāstra dates back to circa 3rd century B.C.; that is composed on rules of kingship and statecraft in India. The subject of this epistle is near to Sīyāsatnāme (Seyarolmoluk) of Khawaja Nezam al-Mulk Tussi, the well-known prime minister of Seljuk. He was the founder of military schools in Iran. The book of Arthaśāstra has not been translated into Persian and basically there is no traces of such Indian treatises in Persian literature and Iranian history. The aim of this article is to introduce this epistle to Persian readers and to compare some of the chapter of it, with Siyāsatnāme in terms of the subject and to clear the similarities and differences between them. In this way, it can characterize the differences of prevalent political thoughts in Iran and India at that time. The Author hopes that bring forward the degree of achievement of two writers in expressing purpose and usage of recommendation in statecraft.
Behrouz Afkhami; Zeynab Khosravi
Abstract
The Persian garden is one of the most prominent cultural phenomena of Iran. According to the historical documents and archeological evidence, the first Persian gardens were constructed in the Achaemenid period. This paper seeks to answer the question that which cultural and social meanings the Persian ...
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The Persian garden is one of the most prominent cultural phenomena of Iran. According to the historical documents and archeological evidence, the first Persian gardens were constructed in the Achaemenid period. This paper seeks to answer the question that which cultural and social meanings the Persian garden represents. The theoretical framework of the research is based on heterotopia theory of Foucault. Multiple meanings and functions of the Persian garden are discussed in this paper; the first is related to the removal of human constraints and the dominance of the Iranians living culture over the geography of their land, which appears in the landscape of the garden; the second is that the political entity utilizes the garden or its symbols in creating a sense of power and legitimacy; and the third is the harmony, integrity, and order of the natural phenomena. The Persian garden’s order created peace, and possibly a sense of closeness to God. The multiple and dense functions of the Persian garden have become part of the collective unconscious of the Iranians, and the garden becomes a central place in their culture; therefore, it has been constructed continuously during the history of Iran.
Elaheh Panjehbashi
Abstract
In modern times, sign has been the center of human’s attention and is among the topics that have undergone thorough rethinking. Qajar painting has witnessed the development of semiotic readings in recent decades. Abundantly seen in Qajar painting, bird is one of the main signs in Qajar period. ...
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In modern times, sign has been the center of human’s attention and is among the topics that have undergone thorough rethinking. Qajar painting has witnessed the development of semiotic readings in recent decades. Abundantly seen in Qajar painting, bird is one of the main signs in Qajar period. Adopting iconographic interpretation, Erwin Panofsky (1892-1968) relates studies on the history of art with other studies of humanities. In comparative studies, we do not always examine formal qualities of an artwork, but find relations between the work and literature, philosophy, social system, and other cultural systems of its era, whether the artist had such an intention or not. To do so, the research analyzes the key concepts of Panofsky’s theory. Based on this analysis, the main question of the research is as follows: According to Panofsky, what is the signification of bird in the portraits of men and women of the court in the Qajar era? The content of this research is qualitative and based on descriptive-analytic methodology and the method of library data collection. The findings indicate that the norms of aesthetics of Iran in the preceding periods influenced the display and presence of bird in Qajar art. In these works, bird acts as an active and dynamic symbol that is in balance with the painting and manifested in the evolution of the final process of the portrait.
Ahmad Pourahmad; Rahmatollah Farhudi; َSaeid Zangane Shahraki; Tahoura Shafaat Gharamaleki
Abstract
A historical texture, or a historic district, is a collection of works by past civilizations that show the value and culture of a city. It presents a diverse set of desirable qualities for the benefit of communities. Urban regeneration seeks to solve problems arising from different dimensions of life. ...
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A historical texture, or a historic district, is a collection of works by past civilizations that show the value and culture of a city. It presents a diverse set of desirable qualities for the benefit of communities. Urban regeneration seeks to solve problems arising from different dimensions of life. Sustainable tourism works in harmony with the environment, community and local cultures and can be a good approach to regeneration. The aim of this research is to find out which types of tourism affect the regeneration of historical textures. To answer this question, the dimensions of urban regeneration and different tourism types are examined. The statistical population of the present study consists of tourism and urban planning experts (university professors) who have the necessary knowledge and expertise in relation to both the theories and the subject of the case study of the research. Since the article does not have a fixed and clear theoretical framework—which is due to the nature and purpose of the research—and because we do not have sufficient knowledge of the number of the members of the statistical population, a combination of non-probabilistic sampling methods such as purposive or judgmental methods (criterion-based), chain (the snowball) and quota and voluntary (available members) is used. The maximum number of people to reach a consensus is set at 30. The results are analyzed by SPSS software using fuzzy Delphi test. Then the relationship of each tourism type with the goals of regeneration of the historical texture is determined. Finally, strategies and policies for the development of tourism types that are more related to the regeneration of historical textures are presented. The results suggest that regeneration of historical textures should prioritize historical (0.072), cultural (0.070), artistic (0.061), creative (0.058), social (0.055), recreational (0.053), and food tourism (0.052) respectively.
Mohammad Afrough
Abstract
Horse Rugs are among the most functional hand-woven materials used by nomads in north-west regions of Iran particularly by Shahsavan tribes. In addition to meeting the urgent daily needs such as carrying persons and utensils, horse rugs have been a vehicle in which the aesthetic aspects of the nomad ...
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Horse Rugs are among the most functional hand-woven materials used by nomads in north-west regions of Iran particularly by Shahsavan tribes. In addition to meeting the urgent daily needs such as carrying persons and utensils, horse rugs have been a vehicle in which the aesthetic aspects of the nomad weavers’ imagination have been reflected. Motifs originated from communal beliefs, individual tastes as well as imaginative fantasies depicted by vivacious colors have given Shahsavan Horse Rugs, aesthetically, a unique character. In this study, 30 cases of Shahsavan horse rugs were analyzed, described and introduced in terms of weaving techniques and aesthetic considerations (colors and motifs). The study mainly focused on discovering the most dominant designs, motifs and colors in Shahsavan horse rugs. The findings implied that the Shahsavan horse rugs, often in rectangular shape, had a larger size than that of the other similar nomadic horse rugs. Meanwhile, the designs and motifs in Shahsavan horse rugs generally outnumbered those of other nomadic ones. The ground of each Shahsavan horse rug is divided into frames defined by almost narrow stripes. In each frame, different motifs, particularly animal ones, have been designed. Also, some Shahsavan horse rugs have all-over grounds with no frames or stripes; motifs are scattered across the length of the ground. The most commonly applied motifs include peacock and goat ones represented in a wide range of designs; plant motifs including trees, flowers as well as abstractly-designed shrubs have been used much less than the former ones. In terms of weaving technique, Shahsavan horse rugs, have a twisted-woven texture. The colors applied are limited in number mainly including natural and herbal dyes. Red, blue (in different hues such as dark blue), golden yellow and mustard, black, white, brown (dark and bright), green (dark and bright) are among the most commonly applied colors in Shahsavan horse rugs. This study is qualitative in nature with a descriptive-analytic methodology. The data were mainly collected based from library sources, reliable databased and museums.
zomorrodi homeira; Mohammad akbar Sepahi
Abstract
The story of Layli and Majnoon is one of the most famous love stories in Persian literature, which has Arabic roots and has been transfered from Arabic language and literature into Persian. Nezami is the first Iranian poet who translated this story into Persian. After Nezami, other poets have also ...
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The story of Layli and Majnoon is one of the most famous love stories in Persian literature, which has Arabic roots and has been transfered from Arabic language and literature into Persian. Nezami is the first Iranian poet who translated this story into Persian. After Nezami, other poets have also recreated this story under his influence.The story of Lily and Majnoon, like many other cultural traits, has spreeded through different cultures through Persian language and literature and its cultural activities with the literature of the tribes and people who were enteracted with this culture and language. It has also been recreated in their languages and literatures.In Balochi literature, two stories can be found that are narated with Layli and Majnoon impression.The first is a story called Layli and Majnoon or Layla and majna and the other is the story of Hani and Shaymorid.The first story is not very famous, but Hani and Shaymorid is the most famous love story in Balochi literature. This poetic story, like many other old fiction poems in Balochi literature, does not have a specific poet. The narrators have narrated its narrations in different dialects, but naturally there are differences in the details and the number of poems and the number of verses of its narrations. Hani and Shaymrid has significant similarities with the story of Layli and Majnoon, which can be investigated from the cultural interactions and literary impressibility perspective , considering the constant interactions of Balochi literature with Persian language and literature. Just as Nezami’s Layli and Majnoon has been influenced by the social and cultural context of Nezami's society in comparison with the narration of the same story in Arabic literature, Regarding the story of Hani and Shaymorid it is noticeable that the characteristics of the social and cultural context of the host society has influenced that and transformed to an expression of its social trait. In fact, Hani and Shaymorid can be considered as the Balochi version of Layli and Majnoon.
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fatemeh manavi; hosein dana; afshin mottaghi
Abstract
The course of literary themes in different periods of Persian poetry shows that the relationship between literature and society is an inevitable and definite relationship. Literary works are the product of social content and a mirror of the thoughts, culture and customs of society. One can find ...
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The course of literary themes in different periods of Persian poetry shows that the relationship between literature and society is an inevitable and definite relationship. Literary works are the product of social content and a mirror of the thoughts, culture and customs of society. One can find social equations for what is presented in the literature and show that there is a two-way relationship between literary topics and social, political, historical and cultural issues. For example, the reflection of geopolitical issues influenced by individual and religious nervousness arising from the political and governmental necessities of the time, in the interests of Islamic caliphs and authoritarian rulers of post-Islamic Iran, shows that court poets as one of the media. In order to strengthen the interests of the ruling political and religious currents, the prominent propagandists of the society have expressed themes in line with the communicated discourses, such as encouraging kings to open up the country and attacking other lands to spread the religion. Islam and Khulud have been the names of kings in the pages of history, as a result of which geographical space and, consequently, the accumulation of capital have brought to the rulers of the time. Therefore, considering the importance of this issue politically, geographically and socially and its manifestation in the way of thinking of court poets, we decided to study the issue from the perspective of the most prominent poets of the fifth century AH and the great conqueror of that era, Mahmoud Ghaznavi. Conclusion Show that based on the spirit of the Ghaznavid era of Iran, poets with ideological views, flattering behavior and flattery have taken important steps towards the idea of territorial expansion, politically and ideologically, and the king of the time in action They have helped with openness and territorial development, both psychologically and psychologically. It is worth mentioning that the present research is descriptive-analytical and has been done by library method.
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sayyes saeid reza montazery; Moslem Rezvani
Abstract
Dualism idea is one of the most important ideas in Zoroastrianism that has put in the centrality of cosmology in this religion. This idea has attempted to describe and divide the World into two origins namely good and evil that contrast with each other. Dualism is an idea that has anticipated to be presented ...
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Dualism idea is one of the most important ideas in Zoroastrianism that has put in the centrality of cosmology in this religion. This idea has attempted to describe and divide the World into two origins namely good and evil that contrast with each other. Dualism is an idea that has anticipated to be presented in all levels and structures of this religion like system of morality. In this paper, we have attempted to survey the influence of this idea on the system of morality in Zoroastrianism by adopting two approaches: Text-based approach and logical approach. In Text- based approach, we have regarded to survey of similarities and coexistences in the Text, between Dualism and concepts of morality. By adopting of this approach, we can perceive this idea has left its dichotomy among the concepts of morality in different ways and has oriented toward itself. Because a discussion about the lack of relation between descriptive and morality propositions always challenges the relationship between moral principles and cosmology of a religion، this topic has been regarded as a second approach in order to survey the issue in this paper. In this approach, we have considered the logical relation between the concepts of morality and Dualism as an idea that attempts to describe the World in a special method. In one hand, if we consider the influence as a deduction of cosmology propositions and in the other hand, the logical relation has not been existed between (ought and is), on the basis of this, any kind of relation and assumption of the influence between cosmology of Dualism and morality on the behalf of authors of these Texts and Founders has considered, it has been on the basis of logical fault and sophistry (is and ought). Although with comprehensive look on the historical process of Zoroastrian ethics، we can find out the deep influence of dualism on morality principles in Pahlavi literature unto Old Avesta that has been reduced and we can see a kind of movement toward the severing of the ethics from cosmology principles.
