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nilofar mosavi; Hassan Zandiyeh; amirtymour rafiei; hamidreza safakish
Abstract
The Belief in astronomical laws and the influence of heavenly objects on human life is the Iranian’s oldest beliefs.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 ...
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The Belief in astronomical laws and the influence of heavenly objects on human life is the Iranian’s oldest beliefs.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. Such a belief created decisions, actions and knowledge in accordance with the traditional discourse of the society on the subject of astronomical rulings.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, 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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abdolah safarzaie; Marziyeh Balochi
Abstract
Sistan and Makran were in the southeast of the lands of the Eastern Caliphate from the 3rd to 6th centuries AH and were much larger in terms of territory than today. At the beginning of the 3rd century AH, Sistan came under the control of the Taherids. In the middle of the 3rd century, the Saffarids, ...
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Sistan and Makran were in the southeast of the lands of the Eastern Caliphate from the 3rd to 6th centuries AH and were much larger in terms of territory than today. At the beginning of the 3rd century AH, Sistan came under the control of the Taherids. In the middle of the 3rd century, the Saffarids, centered in Sistan, ruled over large parts of Iran. With the rise of the Samanids, Ghaznavid and Seljuk Turks, their efforts to dominate Sistan and Makran began. the Buyids conquered the western regions of Makran in the 4th century. Such efforts to dominate Sistan and Makoran and the resistance of the surviving Saffarid sultans in Sistan and the rulers of Makoran for their political independence had created complex political relations in the region. Therefore, it is worth investigating the political relations between Makoran and Sistan during this period. After the Saffarids came to power in Sistan, the Sistan sultans sought to dominate Makran, but the Makran rulers tried to govern this region themselves. Many of the Turks' invasions of Makran were carried out through Sistan, and sometimes some rulers of Sistan sought refuge in Makran as a result of pressure from the invading tribes or internal divisions. This research has been conducted in a descriptive-analytical manner. 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.
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Shirzad Tayefi; Poorya Mirakhorli
Abstract
studies in Iran are facing a huge gap due to the lack of attention to appropriate theoretical foundations, which has led to the lack of coverage of this interdisciplinary topic among Persian studies. Now, with a pathological view of the current situation and using an appropriate approach, this research ...
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studies in Iran are facing a huge gap due to the lack of attention to appropriate theoretical foundations, which has led to the lack of coverage of this interdisciplinary topic among Persian studies. Now, with a pathological view of the current situation and using an appropriate approach, this research seeks to proposing an appropriate approach for adaptation studies, conduct a comparative analysis of one of the adapted works and its case study. In this research, the neo-formalism approach, which has the potential to be applied in both literary and cinematic media, is based on narratology and, relying on it, a comparative reading of setting in the story and film "White Nights" by Fyodor Dostoevsky and Saeed Aghighi and Farzad Motman has been addressed. The neo-formalism approach discusses formal elements in such a way that the audience has an active and effective role in the narrative process. Dostoevsky's story "White Nights" is a work that takes place in 19th century Russia. Based on this story, Saeed Aqiqi wrote a screenplay and turned it into a film. Considering that the Setting in Saeed Aqiqi's screenplay have changed compared to the original work, it is considered a native and Iranian work. In the following article, the change of time and place of a literary work from 19th century Russia to 21st century Tehran will be examined from the perspective of neoformalism. It will also be discussed how a long story by Dostoevsky, by changing Setting to the Iranian culture, still retains its important elements and is considered a significant and important work.
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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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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. 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.
Research Paper
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Nasser Sedqhi; Vali Dinparast; Razwan Arif Abbas
Abstract
One of the Sufi order in Islam is the Qadiriyya sect, whose founder is Sheikh Abdul Qadir Gilani (died 561 AH). In the seventh and eighth centuries, the Qadiriyya sect spread in Iraq, then India, the Levant, and North Africa. It gradually gained followers in Kurdistan from the 9th century of Hijri. Since ...
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One of the Sufi order in Islam is the Qadiriyya sect, whose founder is Sheikh Abdul Qadir Gilani (died 561 AH). In the seventh and eighth centuries, the Qadiriyya sect 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 Order increased day by day in Kurdistan, Iraq and Iran. So that today this sect has followers in these regions, the investigation of how and the causes of the spread of the Qadiriyya sect 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 sect in Kurdistan? The findings of his study show that there are several factors for the expansion of the Qadiriyya sect 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 sect among the people. Interaction with local rulers or with the Ottoman government was effective in spreading this religion in Kurdistan.
