نشریه تحقیقات تاریخ اجتماعی
سال یکم شماره 2 (پاییز و زمستان 1390)

The present study is based upon some reports of Etelaat newspaper, pages of the national documentary Archive of America and the national documentary organization of England. Moreover, the memories and observations of some field witnesses have also been considered. The main concern of this article is the grain crisis especially the crisis of wheat and bread during Esfand 1320/ 1941 to Azar 1321/ 1942. The article attempts to investigate the effects of the bread crisis upon the daily lives of Iranian people and the causes contributing to the crisis. The article analyzes the sources cited above to probe into the nature of the bread crisis in the beginning of the invasion of the country by the allied forces.

Rumours exist in all human cultures and they are formed according to what people hear and generally they appear in a background of public thought and interaction. In man's daily life, among his relatives, colleages and friends, a great number of rumours are made, heard and spread. However, some rumours find better beds for spreading on account of their cultural and social environments. The present study has two parts: In the first part the structure of the rumour is investigated on the basis of social considerations. First, social psychology is employed to investigate the birth of rumour. Second, a few widespread rumours of the Qajar period are andlyzed on account of the social and political atmosphere of the country. Accordingly, the role of some rumour makers and spreaders becomes conspicuous

Tarkhan is a Turkish term which means a free man exempt from services and secure from punishment. Such status was known among the turks and the Mongols. Chengiz khan gave this title to two men who had helped him in a very tight and dangerous situation. The Iranian sources of Mongol history have paid particular attention to this incident and later on the Ilkhanids also gave this title. Since there was not any record of this in Iran in terms of legal and civil laws, the pressence of tarkhons in Iran was very significant and was recorded in history. However, due to developments and changes which occurred in Iran during the Ilkhanid period, the tarkhan title was used to be exempt from taxes and punishments in the court and the burocratic system.

Qazvin became very significant after the formation of the Safavid dynasty and it developed and glorified during the reign of Shah Tahmasb. This city became the gathering and living place for those who came to it when it was announced as the capital. The political role of this city gave commericial and religious significance to this city. During this period, a number of mosques and monuments were built in this city. However, as the capital was transferred to Isfahan, Qazvin lost its place and this populated city underwent a number of political and social vissistudes, to investigate the urban spread and developments of this city demands a new study on account of its ethnic and religious diversity. In the present brief study the transfer of various tribes and religious groups and the officials and also their consequences in the urban anatomy of the city are considered.

In general the councils of foreign governments are formed in ports and cities with which those governments have had relations and interactions. AlthoughEnglanddid not have any subjects or any trade with the southern states of the Caspian sea,it established a council inRashtand a council representative in Astarabad. It also charged some native employees from those states in these councils. The present study deals with the causes for the establishment of these councils byEnglandand the fate of their native employees. The study reveals that the founding of these councils only had political aims. The native employees did not earn much inspite of serving the British Imperialism.

Qajar Kings displayed more interest than their predessors in Qom and its development as a religious city. During the reign of Naser Aldin shah, his prime minister Mirza Ali Asghar khan Amin Alsoltan made a new road between Tehran and Qom. The road had a number of inns, baths and Caravansaray. Later on, Lynch Brothers Company developed and completed the road. Although Qom was not commercially important in the Qajar Era, it located the Shrine of Hazrat Massumeh (God Bless Her), and also the tombs of the Safavid and Qajar Kings. The city also housed a number of the great social and religious characters that enhanced its religio – political significance. Therefore, the Qajar Kings attempted to use this city to enhance their religio – political legitimacy. The road from Tehran to Qom was completed during the reign of Naser Aldin shah but a few obstacles and causes such the personal benefits of Mirza Ali Asghar Khan Amin Alsultan, the distance of the new road, the high expense of transportation, and the lack of facilities and finally, the lack of attention to the maintanence and repair of the road in the subsequent years all led to the deterioration of the road and did not provide material benefits for the people of Qom.