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sima rahmanifar; hossein ghasemi
Abstract
Examining ancient fiction texts as a source for reflecting the political, social and cultural conditions of the past ages can, in addition to being a confirmation of other historiography sources, also reveal the thoughts of their creators, as the people of the pen and knowledge of those times. The tale ...
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Examining ancient fiction texts as a source for reflecting the political, social and cultural conditions of the past ages can, in addition to being a confirmation of other historiography sources, also reveal the thoughts of their creators, as the people of the pen and knowledge of those times. The tale of the mouse and the cat by Sheikh Bahae is one of these fictional texts that includes elements, components, and thoughts that can be directly related to the social and cultural conditions of the time of its creation, that is, the period The reign of Shah-Abbas I, and especially the opinions of its founder, Sheikh Baha'i, were examined. Based on this, the main questions of the upcoming research are what conclusions can be reached from the historical analysis of the above-mentioned story about the place of Sufism in this period, especially in contrast with Sharia, and how the literary text can be used to reflect a specific ideology and discourse. In a period, slow down? Also, what was Sheikh Baha'i's approach regarding the two intellectual spectrums of Sharia and Sufism with regard to his political-religious position? It seems that according to the situation in Iran during the Safavid era and especially during the reign of Shah Abbas I, it is possible to find the definite dominance of the jurisprudence system (symbolized by the cat in the story) over the elements of Sufism (symbolized by the mouse in the story) in this story. He proved the claim with the conversations and evidence provided by the mouse and the cat and also the end of the story. In fact, the early period of Safavid rule can be considered as the dominance of the Sufi system, the period of its continuation, the weakening of this system and the period of its fall with the definitive and final victory of the jurisprudence system and the expulsion of Sufis and Sufis from the sphere of power.
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Javad Rashki Aliabad; jamshid noroozi
Abstract
POSITION AND IMPORTANCE OF VERSIFIED HISTORIES OF SAFAVID DYNASTY AND DESCRIPTION OF THEIR HISTORIOGRAPHICAL FEATURES
Position and lmportance of Versified Histories of Safavid dynasty and Description of Their historiographical Features
Abstract
The Mongols age was followed by the flourishment of ...
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POSITION AND IMPORTANCE OF VERSIFIED HISTORIES OF SAFAVID DYNASTY AND DESCRIPTION OF THEIR HISTORIOGRAPHICAL FEATURES
Position and lmportance of Versified Histories of Safavid dynasty and Description of Their historiographical Features
Abstract
The Mongols age was followed by the flourishment of the versified histories like Shahnameh and Eskandarnameh. In this regard, during the Safavid dynasty, a considerable number of historical texts were created in this literary genre. The Historical Shahnameh (history of kings through poetry) created during the Safavid era inherited many of the characteristics of this genre from the historical texts of the previous ages. Nonetheless, due to the specific features of the Safavid dynasty, these literary works had some distinct features and differences compared to the works of the earlier ages. The present paper is done the descriptive-analytical method based on library sourced and investigates the versified histories about the Safavid dynasty, which have been versified in this period. In fact, the purpose of this paper is to introduce the versified histories of this era and show what characteristics and importance their historical content has in historiography of the Safavid era. A total of 9 versified histories in the Safavid era have been investigated which mainly describe historical actions and wars in terms of content. Based on the motivation of the poets of this texts for highlight and eternalize the name of the kings and historical events about them, It can be said that although this texts have historical information but this were created based on the attract please the rulers. However, versified histories of this period are of particular importance by having some first-hand historical data about some events and topics of the Safavid era, helping to confirm or correct the information of prose historical sources and filing some information gaps.
Keywords: Versified Historiography, Safavid Dynasty, Shahnameh, Eskandarnameh
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Yosofali Beiranvand; Mina Khosravi
Abstract
The epic and mythological narratives of the Indo-Iranian peoples have been influenced by each other due to their common origins and long-standing cultural relations. The narrations of Rustam in Ferdowsi's Shahnameh and Ram in Ramayana have many similarities. It can be said that these two characters ...
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The epic and mythological narratives of the Indo-Iranian peoples have been influenced by each other due to their common origins and long-standing cultural relations. The narrations of Rustam in Ferdowsi's Shahnameh and Ram in Ramayana have many similarities. It can be said that these two characters are born of the long-term cultural relationship between Iran and India. Which of these two books was influenced by the other is hidden from us. We only know that the two characters of Rostam for Iranians and Ram for Indians have a special sanctity and show the magnificence of the epic hero in the mind. This research seeks to investigate the similar and different features of Rostam and Ram's stories with a comparative-analytical method. The similarities and differences between Rostam and Ram in summary are: 1- Birth prediction: Rostam's birth prediction by stars and Simorgh; But the birth of Ram was prophesied by Brahman. 2- Appearance beauty: Ram to have appearance beauty; But Rostam is described as tall and stout. 3- Loyalty to the king: Rostam occasionally shows his displeasure to the king; But Ram adheres to the king's covenant and... . The similar friends and enemies of Rostam and Ram are: 1- Afrasiab and Ravana are similar in that they seek power and have inherent evil. Except that Ravana is a demon. 2- White Devil and Raven are similar because they take hostages and the heroes have to fight with them to free the hostages. 3- Keikavus and Sita deceive the demon. 4- Zavareh and Lakashman are brothers and supporters of the hero. The difference between them is that Lakashman is with Ram in most of the events. 5- Tahmineh and Sita are the hero's wives who separated from the hero and gave birth away from him. The difference is that Sita did not hide the father's name from the her children.
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hamid asadpour; Farajolah Ahmadi; hossein Eskandari
Abstract
Abstract
Migrations have had political, social, economic, and cultural effects, either intentionally or unintentionally. As the effectiveness of the migration phenomenon, especially in the cultural aspect, is one of the important and significant issues. As an important waterway, the Persian Gulf has ...
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Abstract
Migrations have had political, social, economic, and cultural effects, either intentionally or unintentionally. As the effectiveness of the migration phenomenon, especially in the cultural aspect, is one of the important and significant issues. As an important waterway, the Persian Gulf has been a meeting place of various cultures not only politically and economically, but also culturally. One of these cases is the generally unwanted migration of people of African descent, especially from the eastern parts of this continent, to the shores and rear shores of the Persian Gulf centuries ago and especially in the last two centuries. In addition to being influenced by the residents of these areas, this group has also had a deep impact on the culture of these areas. One of the most important of these effects is the formation and spread of a phenomenon called zar, which is considered one of the subcultures in these areas. In the term, zar is a kind of confusion and distress of people, which they considered to be the result of the actions of evil spirits. The formation and wide spread of the Zar phenomenon has many reasons. The basic question of this research is that what are the causes of the spread and continuation of the zar phenomenon in the shores and backshores of the Persian Gulf? It seems that the lack of a safe haven and the lack of logical reasoning to solve the problems of the residents of the shores and backshores of the Persian Gulf on the one hand and living with many problems in the southern regions of Iran, the many trips of sailors from these areas to the African coasts and the settlement of African descendants on the coasts On the other hand, the Persian Gulf has caused the spread and development of a phenomenon called Zar. Also, this phenomenon has had harmony and similarity with some cultural structures of these areas. This research has been done by relying on library sources and field observations and with descriptive analytical method.
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abdolah safarzaie; Marziyeh Balochi
Abstract
Sistan and Makoran were two states in the southeast of the lands of the Eastern Caliphate and in the Thaghur region in the 3rd to 6th centuries of Hijri. In that historical period, the territorial extent of Sistan and Makoran states was in the best historical conditions and much wider than today. At ...
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Sistan and Makoran were two states in the southeast of the lands of the Eastern Caliphate and in the Thaghur region in the 3rd to 6th centuries of Hijri. In that historical period, the territorial extent of Sistan and Makoran states was in the best historical conditions and much wider than today. At the beginning of the third century AH, Sistan was under the control of Taherians. In the middle of the third century, the Saffarians ruled over large parts of Iran, including Makoran, centered in Sistan. When the Samanids came to power, followed by the Ghaznavid and Seljuk Turks, their efforts to dominate Sistan and Makoran began. On the other hand, Al Boyeh conquered the western areas of Makoran in the 4th century. Such struggles to dominate Sistan and Makoran and the resistance of the remaining Safari kings in Sistan and the rulers of Makoran for their political independence had created complex political relations in the region. On the other hand, Adavieh Road and its numerous branches also facilitated the conditions of bilateral relations between Sistan and Makoran. Therefore, the investigation of the political relations between Makoran and Sistan in this period has a place for analysis and research. When the Saffarians came to power in Sistan in the third century and later, the rulers of Sistan tried to dominate Makoran, but the rulers of Makoran tried to manage this region by themselves. Many of the Turks' attacks on Makoran were carried out through Sistan, and sometimes some rulers of Sistan took refuge in Makoran as a result of the pressure of the invading tribes or internal factions. The purpose of this article is to explain the political relations between Sistan and Makoran from the third to the sixth century of Hijri. This research has been done in a descriptive-analytical way using library resources. The achievement of this research is to get to know the useful experiences of relations between Sistan and Makoran from the 3rd to the 6th century and to use those experiences in the planning and policies facing the province of Sistan and Baluchistan.
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Sorena Firouzi; Mahsa Veisi
Abstract
Regarding the background of the inscribing of Zoroaster's poems, there are two general views: archaic and contemporary. The archaic view is documented in Pahlavi texts and reflected in the writings of some historians from the Islamic era, who suggest that these religious texts were written before Alexander's ...
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Regarding the background of the inscribing of Zoroaster's poems, there are two general views: archaic and contemporary. The archaic view is documented in Pahlavi texts and reflected in the writings of some historians from the Islamic era, who suggest that these religious texts were written before Alexander's invasion. However, the opinion of contemporary scholars emphasizes a delay in this process.This research is based on a historical approach and textual content analysis on one hand, and an assessment of the writing situation on the Iranian plateau relevant to the first half of the first millennium BC, on the other hand. It first examines the evidence and arguments of both views and then analyzes the subject based on the temporal and geographical components related to the time of Zoroaster and the Achaemenid era. The purpose of this article is to estimate the oldest possible time for the composition of the oldest part of the Avesta attributed to Zoroaster through evaluating the evidence related to Zoroastrian hymns.The article asserts that there are effects of inscribing Zoroaster's poems at the time of their composition, and discusses what kind of script and writing system could have been used, as well as the reasons for its existence.Contrary to the beliefs of some modern Western scholars, this study demonstrates that the Avestan texts, including Zoroaster's poems (Gathas), were written before Alexander's invasion. The article concludes by discussing the matter of the script or language referred to as "Aryan" by Darius the Great and its connection to the topic.At the end of the article, the issue of the script or language referred to as "Aryan" by Darius the Great and its relation to the subject is discussed. This article states that the aforementioned script has no connection with Persian cuneiform or Old Persian language. Rather, the intention was to write in the Bactrian (Aryan) language of Darius' era, which was either in a common Aramaic script or a script derived from it.
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nilofar mosavi; Hassan Zandiyeh; amirtymour rafiei; hamidreza safakish
Abstract
Abstractthe Belief in astronomical laws and the influence of heavenly objects on human life is the Iranian’s oldest beliefs. This belief is not only an important part of popular culture but also, it always had a lot of influence and expansion on government’s different levels. various aspects ...
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Abstractthe Belief in astronomical laws and the influence of heavenly objects on human life is the Iranian’s oldest beliefs. This belief is not only an important part of popular culture but also, it always had a lot of influence and expansion on government’s different levels. various aspects of political life and the society of the people in Qajar era are such as ,Using the rules of astrology in campaigns, making treaties, war and peace, sitting on the royal throne, hunting, traveling, shopping, trading, education, prayer, treatment of diseases, marriage, etc. Believing in the auspiciousness and bad luck of days was an important part of their beliefs and the effects of heavens; which was mixed with some religious rules over time. Such a belief created decisions, actions and knowledge in accordance with the traditional discourse of the society on the subject of astronomical rulings, which manifested itself in various aspects of political and social life. Therefore, the current research tries to answer this question, what were the socio-political foundations of the belief in good and bad luck from a historical perspective in this period, and what consequences did this issue have on the political and social life of Iranians during the Qajar era? This research has described, analysed and explained the traditional dominant discourse of the society with the constructivist methodology on the two levels of action and structure on the subject of good and bad luck days and its consequences from the view of superstition paradigm. Based on research findings, psychological factors such as fear, submission and fatalism along with scientific ignorance and resistance to new ideas, lack of organized education system, lack of public and government treatment services, political unrest, famine and economic problems, tyranny, The oppression and low status of women in this period had led to the spread of the belief in the bad themes, and the determination of good times in the calendars of this period played an effective role in the continuation and spread of this belief.
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Razwan Arif Abbas; Nasser Sedqhi; Vali Dinparast
Abstract
Abstract:
One of the Sufi order in Islam is the Qadiriyya Order, whose founder is Sheikh Abdul Qadir Gilani (died 561 AH). In the seventh and eighth centuries, the Qadiriyya order spread in Iraq, then India, the Levant, and North Africa. It gradually gained followers in Kurdistan from the 9th ...
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Abstract:
One of the Sufi order in Islam is the Qadiriyya Order, whose founder is Sheikh Abdul Qadir Gilani (died 561 AH). In the seventh and eighth centuries, the Qadiriyya order spread in Iraq, then India, the Levant, and North Africa. It gradually gained followers in Kurdistan from the 9th century of Hijri. Since then, in the following centuries, the number of followers of this tariqat increased day by day in Kurdistan, Iraq and Iran. So that today this order has followers in these regions, the investigation of how and the causes of the spread of the Qadiriyya order in Kurdistan is the subject of this research. The method of conducting this research is descriptive-analytical and it seeks to answer the question that what factors have caused the expansion of Qadiriyya order in Kurdistan? The findings of his study show that there are several factors for the expansion of the Qadiriyya ordert in Kurdistan, including things such as: the cultural activities of the Qadiriyya Spirtual Leaders, the local power vacuum in Kurdistan, the numerous trips of the sheikhs to various regions and the propagation of the Qadiriyya Order among the people. Interaction with local rulers or with the Ottoman government was effective in spreading this religion in Kurdistan.The subject of this research is how the Qadiriyya Tariqat spread in Kurdistan during the period discussed by these people. Who were the followers of the Qadiriyya Tariqat in Kurdistan and how did they spread this Tariqat in Kurdistan for the first time is the question of this research.In connection with Qadiriyeh method, several studies have been written, which can be mentioned: Hadidi, Khalil; Dehghan, Ali and Fernia, Naser (2013), in an article titled "Zekr in the Qadiriyya Tariqat" have investigated the rituals of this Tariqat.For the first time, the Qadiriyya Tariqat in Kurdistan was flourished and glorified by the Barzanji dynasty. The founders of this family were two brothers named Isa and Musa (at the end of the first half of the 15th century), who settled in Barzanjeh, which is one of the villages of Shahrzour,
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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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majid ahmad pour
Abstract
The current research aims to investigate the "methodology of the practical wisdom of planning architecture in Iranian Islamic culture". Because in a sense, architecture can be considered in the category of "wisdom"; Because it is realized in a context of "knowledge" and ...
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The current research aims to investigate the "methodology of the practical wisdom of planning architecture in Iranian Islamic culture". Because in a sense, architecture can be considered in the category of "wisdom"; Because it is realized in a context of "knowledge" and requires "intention"; architecture is the emergence of a worldview that is considered a product of the culture of human societies and at the same time it is also a "transmitter of culture". The main question of the current research is that in what way has the Islamic school of ruling, worldview and value system devised the matter of architecture in Iranian culture in two areas of opinion and practice? In response, Islamic culture has determined criteria for the wisdom of matters related to human life, which, as a rule, architecture cannot be independent of those criteria; On the one hand, the superiority of wisdom has been considered to connect it to the world of affairs and receive divine grace and mercy, and on the other hand, they are involved with their rival currents and propose a special planning system. The compatibility of reason and revelation is one of the characteristics of Islamic practical wisdom in planning affairs. It is considered architecture. A system of planning that does not conflict with human intellectual achievements as a result of being connected to the epistemological system of revelation. In particular, in Iran due to its Shiite background and the field of interaction between narration, reason and intuition, which Muslim sages have constantly theorized and used wisdom in Various dimensions of human life have extended and lived with it, it has placed a significant capacity to lay down the wise measures of human life in front of the governance system of the Islamic society.The current research is trying to investigate the "methodology of the practical wisdom of planning architecture in Islamic Iranian culture", because in a sense, architecture can be considered as "wisdom".
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Shirzad Tayefi; Poorya Mirakhorli
Abstract
Adaptation studies in Iran, due to the lack of attention to proper theoretical foundations, has a great vacuum, which has led to the non-widespread of this interdisciplinary topic among Persian researches. Now, this research with a pathological view of the existing situation and by applying a suitable ...
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Adaptation studies in Iran, due to the lack of attention to proper theoretical foundations, has a great vacuum, which has led to the non-widespread of this interdisciplinary topic among Persian researches. Now, this research with a pathological view of the existing situation and by applying a suitable approach, in addition to designing and proposing a suitable approach for adaptation research, it is also trying to do a comparative analysis of one of the adaptation works and its case study. For this purpose, in this research, the approach of Neo-formalism, which has the ability to be used in both literature and cinema, is based on narratology and based on it, the comparative reading of time and place in the story and movie "White nights" Fyodor Dostoevsky, Saeed Aqiqi and Farzad Motmen have been discussed. The neo-formalism approach discusses the elements of form in such a way that the audience has an active and effective role in the narration process. Dostoyevsky's story "White Nights" is a work that takes place in 19th century Russia. Based on this story, Saeed Aqiqi has written a screenplay with the same title and turned it into a movie.Considering that the setting in Saeed Aqiqi's screenplay is changed compared to the original work, it is considered a native and iranian work. In the upcoming article, the change of time and place of the literary work from Russia of the 19th century to Tehran of the 21st century is examined from the perspective of neoformalism. Therefore, in the upcoming article, the change of time and place of the literary work from Russia of the 19th century to Tehran of the 21st century is examined from the perspective of neoformalism. It is also discussed how a long story by Dostoyevsky, with the change of time and place to the Iranian ecosystem and culture, still maintains its important elements and is considered an important work.
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kaveh Ghanbari; Aliakbar Forati
Abstract
With the defeat of the authoritarian and centrist government of the Sassanids by the Muslim Arabs, the use of the Middle Persian language in the court and government organizations gradually faded and then disappeared. The Pahlavi language, which until then was the official language of the government ...
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With the defeat of the authoritarian and centrist government of the Sassanids by the Muslim Arabs, the use of the Middle Persian language in the court and government organizations gradually faded and then disappeared. The Pahlavi language, which until then was the official language of the government and the language of many works created at that time, gradually gave its place to the Arabic language, which was considered a sacred language in light of its sanctity of the Holy Quran. In such a situation, every writer in Iranshahr poured his mind and thoughts into the Arabic language, and the Arabic language became the language of the elite group of Iranian society and the language of contemporary culture. From writing letters in the courts to writing news and reviews, etc., everything was in Arabic. In this situation, Arab poets of Iranian origin who played the role of connecting Iranian cultural and literary traditions; They introduced the elements of Iranian culture into the Arabic language, one of the most prominent of which was the Iranshahri celebrations, which provided a platform for the rest of Iran's cultural traditions to be transferred through this channel. In the current research, Iranian festivals in the works of writers and poets of Yatima Al-Dahr book were examined with a literary-historical-social approach. The findings of this research show that Nowruz, Mehrgan, Sadeh, Ram, Afrijkan, and Khorroz festivals were celebrated in the order of their importance at that time. Nowruz, Mehrgan and Sadeh had more of an occasion aspect and were expressed as court celebrations; Although the Sadeh and its ruling atmosphere have been described more than Nowruz and Mehrgan; On the other hand, Ram, Afrijkan and Khorroz have been important among the masses of people. In addition, the influence of Iranian culture on Arabic poetry is evident, ranging from Iranshahri celebrations to the description of the components of Iranian culture such as nature, spring, flowers, colors, and music, etc.
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ammar ahmadi; vahid rashidvash; yaqub sharbatian semnani; ali baseri
Abstract
At first glance, traditional dolls are a kind of symbolic toy for girls and boys in most regions of Azerbaijan. Most of the different regions of Ardabil province, whether cities or villages, have their own dolls, which are different in terms of their physical structure and social symbolic function. This ...
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At first glance, traditional dolls are a kind of symbolic toy for girls and boys in most regions of Azerbaijan. Most of the different regions of Ardabil province, whether cities or villages, have their own dolls, which are different in terms of their physical structure and social symbolic function. This case study is focused on ritual and symbolic dolls that were common among the people of Ardabil province in the past and still continue in some rural areas. Traditional and ritual dolls common among the people of different regions of Ardabil province show the social role of men and women, in other words, teaching them their future social duties and responsibilities. The research method of this applied research is based on qualitative research based on field analysis, which uses the theory of symbolic and interpretive anthropology in the anthropological analysis and interpretation of the problem. The innovation and innovation of this research article lies in the rarity of this group of articles, in other words, the emptiness of this research in the field of case studies of Ardabil province was felt completely. The result of this research, in addition to the introduction and preservation of traditional dolls of different regions of Ardabil province, in the myths and legends of these symbolic dolls, the temporal and spatial item has been assigned to some extent the tone and structural color of the culture of the people of Ardabil. The climatic and living conditions of these dolls show that the place of the narrative is mountainous regions with long, long and harsh winters and short and dull summers. The names of these traditional, symbolic and ritual dolls of the people of different regions of Ardabil province are: Glin Bala doll, Chumche Khatin, Dodo, Bicheh, Al-Khortadi, Tekem, each of these traditional and ritual dolls have their own symbolic function. .
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Mohammad ansari; jahangi safari; Ebrahim zaheri abdevand
Abstract
The Reflection of Mythological Motifs in the Story of the Baradaran-e-Talaee in Bakhtiari Culture
Abstract
The story of "Baradaran-e-Talaee" is a well-known tale in Bakhtiari culture that features various mythological motifs, including the ritual of sacrifice for the mother goddess, the ...
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The Reflection of Mythological Motifs in the Story of the Baradaran-e-Talaee in Bakhtiari Culture
Abstract
The story of "Baradaran-e-Talaee" is a well-known tale in Bakhtiari culture that features various mythological motifs, including the ritual of sacrifice for the mother goddess, the comparison of characters with gods, and the mythological function of objects and places such as rings, snow, mountains, and pomegranates. Therefore, understanding this story correctly depends on recognizing these mythological motifs. In this research, these motifs are studied in connection with texts such as Shahnameh, using the documentary method and descriptive analytical approach. The findings and results of the study show that the main myth in this story is the marriage with the Peri and the rituals related to it. Some of these rituals, such as marriage with an aqueduct, are still common in different regions of Iran. Furthermore, the characters in this story are transformed gods, or it can be said that the gods were an archetype for creating them. For example, the character of the Darvish, due to his two Ahura and Ahriman faces, is like the god Vayus. Most of Peri's functions, such as connection with water and spring, sacrifice, the power of transfiguration, and turning the hero into stone, can be seen in the actions of the character of the cave girl. The actions of the story, such as the killing of a young man/darvish at the fountain, are rooted in the ritual of sacrifice to the goddess of water. The transformation of characters into gold is a mythological symbol of immortality, exogamy, and the bold role of the daughter and father in marriage are also rooted in the culture of mythological marriages.
Key words: myth, Bakhtiari culture, "Baradaran-e-Talaee" story, mythological marriage culture, Izad Vayu.
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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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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, including its constituent parts.
Purpose:This research aimed to explore the functions and rhetorical capacities ...
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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, including its constituent parts.
Purpose:This research aimed to explore the functions and rhetorical capacities of pronouns within the context of Zahhak's story, specifically in relation to the interaction between verbs and pronouns. The goal is to identify the specific functions and rhetorical capacities employed by Ferdowsi.
Research method:This study utilizes a descriptive-analytical approach and employs rhetorical criticism.
Findings and conclusion: This research explores the rhetorical capacities and functions of pronouns in Ferdowsi's story of Zahhak. It 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. 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. This serves to convey the intended meaning and concept of the theologian, as well as reflect their discontent and dissatisfaction towards the events described in the verse, or the behavior of the characters that lead to these events. Another group of rhetorical processes of the pronoun in this story has been realized in the phonetic level or layer of speech, both in terms of the process of "pronoun settlement" and in the form of the pronoun's effect on the formation of an especial phonetic environment in speech.
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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 or ...
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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. 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.
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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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sajjad omidoiur; abolfazl delavari
Abstract
The concept of national identity holds significant importance in today's nation-building project and is a fundamental element of social capital. However, the role of Sufis in this project presents a complex challenge. It is crucial to determine whether national identity and a positive perspective ...
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The concept of national identity holds significant importance in today's nation-building project and is a fundamental element of social capital. However, the role of Sufis in this project presents a complex challenge. It is crucial to determine whether national identity and a positive perspective on Iranian nationality are present among Sufi followers, a question that has received limited attention within the Sufi community.
Conventional wisdom often characterizes Sufis as primarily non-nationalistic, with a cosmopolitan or even a hereafter orientation. Consequently, the concepts of nationality and national identity are perceived as having minimal relevance in their works, thoughts, and daily lives. This study seeks to challenge this perception by examining the degree of emphasis and inclination toward national identity among the followers of the 'Ahle Haq' Sufi order, one of the largest Sufi groups in Iran.
The research, conducted using phenomenological analysis in the cities of Sahneh, Sarpol-e Zahab, and Dalahoo in the provinces of Kermanshah and Lorestan, involves 21 participants from the target community. The findings reveal that the lived experiences of these followers are notably influenced by their Sufi order identity. Surprisingly, their Sufi order identity not only coexists harmoniously with their national identity in their daily lives but actively contributes to it in various ways.
Consequently, concepts such as homeland, history, language, literature, and national heroes emerge as significant elements that further strengthen the inclination toward national identity among the followers of this Sufi order. This finding challenges the common notion that Sufis are disconnected from concerns related to national identity.
This article employs qualitative research methods, utilizing semi-structured interviews, observations, and participation for data collection. The sampling method is purposive, allowing for a focused selection of participants aligned with the research objectives.
In summary, this study uncovers the intricate dynamics of identity within Sufi communities in Iran, illustrating the coexistence of Sufi and national identities. This complex interplay between identities challenges prevailing assumptions about the role of Sufis in the nation-building project and provides valuable insights into the multifaceted nature of identity in contemporary Iranian society.
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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 of ...
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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. In other words, the philosophy of inclusion can be considered as intellectual framework of ancient Iran, based on which not only humans, but all parts of nature such as plants, animals, birds, and mountains, in an ontological dialectic, are mutually connected and are trying to establish order based on truth as the basic principle of the universe.
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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 in 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. Dehdasht ...
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Dehdasht is one of the most important cities of southwestern Iran in 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. Dehdasht is one of the most significant historical cities in the southwest of Iran, which in its flourishing period was considered the center of a region that was important from the Sassanid period and after that with the names of Beladshapur and Kohgiluyeh had. This city is one of the historical cities of Iran, which despite many historical developments, it can still be considered the healthiest historical stone-making city in the country. During its prosperity, the city of Dehdasht had all urban signs, including a defensive wall, a government citadel, bazaar, caravanserai, mosque, large baths, schools and more than a thousand residential doors. The purpose of this paper is to understand and explain the factors affecting the decline of the Dehdasht from the Safavid era to the end of the Qajar era and its time to decline. In this historical-analytical study, was attempted to answer the question by analyzing the results of field studies and analyzing historical sources, What were the reasons and manner of the collapse of Dehdasht city? and The end of its political-social life is related to what period of history? Based on the results of the analysis of historical sources and the analysis of archaeological data, 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 political life dates back to the late Qajar period.
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Aref Azizpour Shoubi; Ahad Nejad Ebrahimi; Yaser Shahbazi
Abstract
Geometry plays an integral role in the architectural production of all cultures, either consciously or inadvertently. The Islamic scholars classified it into different categories. In the treatises of scholars and professionals, volume geometry was one of the manifestations of this science. Due to the ...
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Geometry plays an integral role in the architectural production of all cultures, either consciously or inadvertently. The Islamic scholars classified it into different categories. In the treatises of scholars and professionals, volume geometry was one of the manifestations of this science. Due to the development of mathematical sciences in Islamic societies, their appearance in the architecture of the Islamic world has been more complex. Understanding the relationship between the thinking about volume and geometry among Muslim mathematicians in different eras is important for understanding the geometry of volume in Iranian architectural works. The time period of this research is focused on the beginning of Islam until the 5th century of Hijri. As far as the purpose of this research is concerned, it belongs to the basic-theoretical category. Interpretive-historical research has been used to answer the following questions: The science of geometry is classified as a science according to what basis? How have Muslim mathematicians viewed volume geometry in light of the classification of geometry science? Al-Farabi's classified geometry into theory and practice, And Akhwan al-Safa attribute mystical aspects to Pythagorean thinking in classifying Geometry. Both categories, however, share a common application of geometry in theory and practice, which in the Islamic period was used to build Islamic civilization by applying theoretical topics to practical situations. The emphasis on practice in the classification of sciences during the Islamic period has been due to the importance of the application of theoretical sciences in practice. This importance transformed the view of volume geometry from theoretical topics, such as creating volumes of the universe, in addition to philosophical, trigonometric, computational, and conic theoretical foundations. The volume calculation was developed from a comparative method to numerical calculations because of the link that geometry is created with industry. References to volume ranged from sculptures to spatial dimensions.
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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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Esmaeil Alipoor
Abstract
The travelogues written by Europeans about Iran serve as invaluable research sources in the field of Iranian Studies. They provide insights into aspects of Iranian culture that may have been overlooked or intentionally disregarded by Iranian historians. However, it is important to acknowledge that these ...
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The travelogues written by Europeans about Iran serve as invaluable research sources in the field of Iranian Studies. They provide insights into aspects of Iranian culture that may have been overlooked or intentionally disregarded by Iranian historians. However, it is important to acknowledge that these works may contain elements of exaggeration subjective opinions inappropriate generalizations and biased political inclinations. This study aims to critically examine the portrayal of Iranian culture in the travelogue Beyond the Caspian Sea authored by Arthur Christensen a Danish orientalist and mythologist. Employing a descriptive-analytical approach rooted in the imagology methodology this article explores the travelogue's depiction of Iranian culture. Imagology a comparative literature approach delves into the representation of the "self" through the eyes of the "other" or vice versa with the ultimate goal of understanding the reasons and mechanisms behind this cultural reflection. As an interdisciplinary approach imagology intersects with cultural studies. The central question driving this research is why certain manifestations of Iranian culture and literature particularly those observed during the author's journey to Iran at the end of the Qajar era assume greater prominence in this travelogue. The findings reveal that Christensen's perspective is Europe-centric shaped by inductive reasoning stereotypes and political biases. By accentuating the negative aspects of certain individual and environmental elements of Iranian culture he attempts to generalize them to the entire Iranian cultural realm. The travelogues written by Europeans about Iran serve as invaluable research sources in the field of Iranian Studies. They provide insights into aspects of Iranian culture that may have been overlooked or intentionally disregarded by Iranian historians. However, it is important to acknowledge that these works may contain elements of exaggeration subjective opinions inappropriate generalizations and biased political inclinations. This study aims to critically examine the portrayal of Iranian culture in the travelogue Beyond the Caspian Sea authored by Arthur Christensen a Danish orientalist and mythologist
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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. Given its antiquity, dating back to the early centuries of Islam, this monastery holds significant scholarly value and offers insights into the architectural origins as well as the behavioral and ideological framework of monastic life. The primary focus of this study is to investigate the architectural origins of the Shush monastery and analyze the religious practices that influenced its construction. 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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Arwin Ghaemian; Noor al-Din Nemati
Abstract
Britain and the Arab tribes of Khuzestan (1925-1941)AbstractIn the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of ...
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Britain and the Arab tribes of Khuzestan (1925-1941)AbstractIn the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy. The ascension of Reza Shah (1925-1941) and his authoritarian approach towards modernization and the centralization of political authority inevitably clashed with the interests of the Arab tribes, leading to population displacement and extensive migration of the Khuzestani tribes to neighboring Arab countries. This study endeavors to address the following question: What was the nature of the relationship between Reza Shah and the Arab tribes of Khuzestan? The central hypothesis posited in this research contends that the support strategy employed by the British government and the oil company, aimed at concentrating political power and fostering modernization in Iran, proved effective in mitigating population displacement and large-scale migration of Arab tribes to neighboring nations.Keyword: Britain, Iran, oil, Arab tribes.AbstractIn the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy.
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Mina Safa
Abstract
The study of Khusrawani wisdom, also known as the wisdom of ancient Iran, encompasses all cultural conceptions. It serves as a means to gain a more accurate understanding of Islamic-Iranian culture, tracing back to the second century of the Hijra. This culture predominantly consists of mystical mythology ...
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The study of Khusrawani wisdom, also known as the wisdom of ancient Iran, encompasses all cultural conceptions. It serves as a means to gain a more accurate understanding of Islamic-Iranian culture, tracing back to the second century of the Hijra. This culture predominantly consists of mystical mythology and philosophy. Iranian wisdom summarizes the various schools of thought, religions, and worldviews of the Iranian peoples. These traditions evolved in Iran for centuries both before and after the advent of Islam. Sheikh Shahab al-Din Suhrawardi referred to this wisdom as "Eshraq/Khusrawani wisdom." Iranian philosophers and sages emerged within Iran's rich intellectual and cultural milieu, drawing from the vast seas of wisdom and philosophy from both the East and the West. Among these sages was Nasser Khosrow Qubadiani, an Ismaili Da'i and Hujjat in the 5th century AH. While previous analyses of his works have been approached from a Western perspective, focusing on the influence of Greek philosophy, this research delves into fundamental questions. It explores Nasser Khosrow's relationship with the ancient world of Iran and whether he drew from the legacy of Iranian philosophy/Khusrawani wisdom, and to what extent. Nasser Khosrow's impact on Iranian culture and literature, spanning both ancient and Islamic eras, can be divided into two main aspects. In the first part, Nasser Khosrow was influenced by the heritage of ancient Iranian culture. This influence is evident in his references to figures like Zoroaster, Avesta, Zand, and Pazand, as well as mentioning great kings such as Anusharvan and Sam in his Diwan. The second part reveals Nasser Khosrow's assimilation of the culture of the Abbasid era, including its writers and poets. This article investigates the role and significance of Iranian/Khusrawani wisdom in Nasser Khosrow's intellectual framework. By highlighting the importance of reason and authority in his intellectual structure, it compares, interprets, and analyzes the key aspects of Khusrawani wisdom and Nasser Khosrow's wisdom concerning reason and authority.
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Sajad Zoleykani; Elham Andaroodi; Asmar Shahbazi
Abstract
Ta'ziyeh (Shabih-Khāni) is connected with religious beliefs and when we encounter it, the assumption arises that it is effective in creating or directing the people's culture. For this reason, the Ta'ziyeh on the 11th day of Muharram in the village of Talāvok was selected as a research ...
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Ta'ziyeh (Shabih-Khāni) is connected with religious beliefs and when we encounter it, the assumption arises that it is effective in creating or directing the people's culture. For this reason, the Ta'ziyeh on the 11th day of Muharram in the village of Talāvok was selected as a research sample. Talāvok village is one of the villages of Māzandarān province in Dodāngeh district of Sāri county, which has been holding the religious performance of Ta'ziyeh on the 11th day of Muharram since the Qājār period. Finding signs of the effects of Ta'ziyeh of Talāvok on the culture of people of this village, or to say in other words, finding the lived culture arising from this ritual ceremony, can only be achieved by continuous field investigations and visiting the ceremony several times during years. Accordingly, the data of this research have been obtained during two decades from living in the village of Talāvok, evaluating the Ta'ziyeh and events related to it, Talking with sages, the elderly and some individuals of Talāvok village and other villages. The research about the lived culture arising from Ta'ziyeh in Talāvok village has resulted in both intangible culture (belief and group behavior of people) and tangible culture (physical texture of the village) emerged. Intangible culture has been placed in the category of belief and group behavior of people and also tangible culture in the category of physical texture of the village; But intangible culture and tangible culture have a two-way interaction that have affected each other over time. The research has shown that by holding the Ta'ziyeh of Imam Hussein, fascination with Hussein ibn Ali and the story of Karbalā has become more widespread among people of this village and behaviors and beliefs have emerged that are related to Ta'ziyeh and this fascination. Besides, believing in Hussein ibn Ali and being interested in him and believing in the story of Karbalā among the villagers of Talāvok can also be related to the survival of the Ta'ziyeh of Imam Hussein in this village.
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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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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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