زینب تاجیک

During the Qajar era, Iranian society entered a new phase of change and transformation, which was significantly different from the previous periods. Modernity challenged Iran's previous educational systems and provided the context for modern education to enter Iran. Although the history of girls' education in Iran has been studied from different aspects, in this research, by describing official reports, legal documents, newspapers, letters and by analyzing historical data applying the method of conceptual history, we seek to examine the evolution of the concept of education and its effects on the girls' education system in order to make a fair judgment. We should also have more information about the resistance against new schools for girls. Before the entrance of modernity in Iran, the meaning of education included calculated planning and activity in order to discover individual talents for achieving worldly and hereafter happiness and perfection. However, at the time of the establishment of new schools, education encountered a semantic change in the sense of modernism, modernization, being against religion and tradition. According to this semantic transformation, modern schools for girls sought to create a western identity for Iranian girls. Examining the conceptual history of education shows the fact that the opponents of modern schools for girls, despite having no determination and effort to reform girls' education, neither had a problem with girls' education, nor did they oppose these schools because of personal interests. Rather, with attention and sensitivity to the conceptual change of education, they resisted the establishment and expansion of new schools for girls and were aware of the goals of the founders of new schools for girls. Their resistance shows that opponents and religious scholars were worried about anti-religious, anti-traditionalism aspects of these modern schools which aimed to create a completely western identity for girls.

The view of “gender acceptability of ethics” is one of the challenging issues raised in the intellectual circles of the believers in this trend since the end of the 18th century and with the rise of feminist activities. Feminists were divided into two groups in their stance against this idea; a group claiming complete equality of men and women denied any difference between them and another group emphasized the supremacy of the female gender by imagining the ideal of a single gender as a mirage. Although the question of gender acceptability of ethics has no precedents in the Islamic tradition, but according to the detailed and critical studies that Muslim thinkers (especially philosophers) have made about the issue of nafs (carnal soul), it is possible to give a negative or positive answer to this question. For this purpose, in this article, relying on the principles of Mulla Sadra’s Philosophy, we have attempted to inquire this school in response to the “gender acceptability of ethics” and while showing the shortcoming of feminists in not paying attention to the anthropological and psychological foundations of this issue, we have made a comparative comparison between the answers arising from Mulla Sadra’s principles and the thoughts of ethical feminists and we have come to the conclusion that the viewpoint of gender acceptability of nafs is more appropriate. Of course, this does not mean ignoring the difference in ethical standards between men and women. Our method in this research is descriptive-analytical.

The relationship between gender and training, and particularly moral training, is one of the important issues that have attracted scholars' attention after the expansion of gender studies. Although Khajeh Nasir Toosi did not specify the effect of gender on moral education, by studying the nature of moral education, a question comes to mind that whether gender can be considered as a variable in moral training or not? To answer this question a descriptive analytical method was applied and after explaining the nature of moral training, the link between moral training and psychology in Khajeh Nasir’s thought is stated. It is indicated that according to Khajeh Nasir’s principles, the human soul both in the position of occurrence and in the position of action needs the material body. Also, the relationship between the soul and the body, in his opinion, proves that the human soul is gender-oriented. From Khaje Nasir's point of view, the connection between moral training and psychology as well as the analysis of the stages of moral training and the manner of obtaining moral dignity in the soul indicates a two-way relationship between the soul and the body, confirming the gender oriented nature of moral training in his philosophical system.

The relationship between the human reality and gender has been among the most challenging problems in the past few decades, solving which paves the way to answer many questions related to the women. With the advent of feminist activists to philosophical and theosophical discussions, this question got even more importance. Some people (such as liberal feminists) denied the feminine identity and opted for the equality of genders, while another group of feminists recognized the gender differences. Although this question has not been discussed in the egologistic and humanistic discussions of the theosophists and theologians of Isfahan Theological School, an analysis of their deep discussions on egologism can provide a negative or positive answer to this question. Adopting the descriptive-analytical method and inquiring about the most important egologistic discussions of Mir Damad, Mulla Sadra, Fayz Kashani, and Allameh Majlesi such as the contingency of ego, the relationship between ego and body, and the way ego manages body, this article aims at examining the status of gender in ego. It finally concludes that in the light of these scholars’ egologistic principles, the “genderedness of ego” is closer to reality. Moreover, it is found that ego cannot be free from gender attributes in its contingency, individuation, actualization, and manner of practice in this world.

Shiraz, Fars province and the area seismically active part of the Zagros folds and has high seismic potential is continuous. Saadi town located in the district 3 city, with an area of approximately 312 hectares and a population of about 55,000 people, has very old residential area that is the subject matter of the vulnerability of the city to the earthquake crisis compounds said. The purpose of this research was to investigate the status of city buildings Saadi of Shiraz, according to the criteria of vulnerability to earthquake.The current research is of developmental-applied studies in terms of its aim and of descriptive-analytical studies in terms of its nature. Population of the study, all the city buildings and the statistical sample, Saadi of Shiraz settlement building is located in the municipal district 3. To collect data, from surveys and field studies used a library and according to the information obtained, go to organizations related, use of comprehensive plans and detailed city and define measures of vulnerability maps prepared for each indicator. Finally, after weighing criteria using AHP and Expert Choice program, use of GIS capabilities in overlapping data layers, the final plan of the vulnerabilities of the studied area is obtained The results indicate that the town of Saadi of Shiraz with dense texture and old, have a high vulnerability to the earthquake and the tombs of the densely populated residential neighborhoods and surrounding buildings are not in good condition, which is essential to the standardization and retrofitting homes to be more careful.

Urmia bleak (Alburnus atropatenae) is endemic to rivers of the Lake Urmia basin. In this research 274 specimens of this fish from seven rivers of Lake Urmia basin including Aaghdarreh, Nazloochai, Barandooz, Sarough, Zarrinehrud, Senteh and Talkhehrud were studied. In order to study the biometry, 17 traditional morphometric and 17 meristic traits and the method of morphemetric geometric were used. For statistical analises, the nonparametric test, the analysis of variance and the discriminate function analysis were applied. The results from the analysis of Kruskal Wallis showed significant differences among the 17 morphometric traits, (p<0.05), indicating high variations among the studied populations. In analyzes of PCA for morphometrics, six principal components with an eigenvalue of more than 1 was selected and these trait accounted for 84.16% of the variations. Plotting factors 1 and 2 of the PCA for traditional morphometric traits showed that Talkhehrud River population, to some extent, has been separated from other populations. In the analysis of meristic traits, six principal components with eigenvalue of more than 1 were selected and they accounted for 59.49% of the variations. Also plotting factors 1 and 2 for the meristic traits showed that Aaghdarreh River and Nazloochai River populations were overlapped, but were separated from other populations. Also, Talkhehrud population was, to some extent, separated from Zarrinehrud population, and was completely separated from Saroogh population.

The music of poetry is what makes the verse interesting. This factor is manifested in a unique way in Sultan Walad Ghazals, which is highly represented in the phonetic balance. The poet has increased the variety in rhythm using quantitative balance regarding metric features and using different meters. Sultan Walad has created special kind of rapture and fascination in his Ghazals using the cyclic meter in a way that cyclic meter is most frequent in the fast rhythms of this kind of poem. In the application of qualitative phonetic balance, he uses repetition, and by repeating different Persian vowels and consonants he has increased the aesthetic feature of his Ghazals. The long vowel /a/ is very frequent while /o/ is the least frequent vowel in his use of repetition. Sultan Walad has created rhythmic aspects in his poems by the application of vowel and consonant repetition while the most frequent repetition is in the initial consonant and the least frequent is the repetition of the initial vowel and consonant. The poet's use of repetition is more obvious in the rhyme. Therefore, it can be said that Sultan Walad has created a special kind of music in his Ghazals using different kinds of balance, regarding same sounds (including consonants), and same letters which can be studied from different aspects. An analytical-descriptive method is used in this research through which we have identified phonetic balance in Sultan Walad’s Ghazals, and in addition to analyzing each, we measured and showed the frequencies using charts and tables.

Urmia bleak (Alburnus atropatenae) is endemic to Iran and it has been reported from rivers of the Lake Urmia basin. In this research 274 specimens of this fish from seven rivers of Lake Urmia area including Aghdarreh, Nazloochai, Barandooz, Sarough, Zarrinehrud, Senteh and Talkhehrud were studied. In morphometric geometric, Landmarks number 2, 3, 7, 8 and 9 had the highest variation. Also in canonical variate analysis, the population of Talkhehrud River were to some extent separated from other populations, and the population of Nazloochai River was completely separated from the population of Senteh and Zarrinehrud rivers. In comparison of the morphs there was no significant differences between the populations of Barandooz and Talkherud, Barandooz and Nazloochai, and Zarrinehrud and Senteh rivers (p<0.0001). Amongst these populations, Zarrinehrud and Senteh rivers showed the highest overlap. Also, the result showed some significant differences among the other populations (p<0.0001). Populations of Aghdarreh and Talkhehrud and Talkherud and Zarrinehrud were completely separated from each other and the most differences and landmark changed were observed between Aghdarreh and Talkhehrud populations. The geometric morphemetric methods could only separate the population of Talkhehrud from other populations to a great extent, in spite of significant differences among the seven populations.

Today, the tourism industry as a clean, healthy and income generation is known throughout the world. Local governments in line with tourism development, identifying historical attractions, cultural, natural and. .., the action plan should be strategic to thereby, a way to exploit the potential of existing paved formation. City of Gorgan (Golestan Province), one of the tourist spots in the East Caspian absorber is located in the path due to the passing pilgrims of Imam Reza, annually, open to many tourists inside and outside the country. Despite the tourism potential of the city and enjoying the natural riches too, Gorgan tourism industry requires serious attention of managers and officials are related to the maximum exploitation of this potential comes to action. The aim of the study methods applied in terms of the nature and method is descriptive. The present study aimed at feasibility of tourism capabilities of Gorgan, first, a list of strengths and weaknesses and opportunities and threats of tourism area using questionnaires and interviews with management and Administration of Cultural Heritage, Handicrafts and Tourism Organization of Golestan province, in order to identify and prioritize internal factors affecting tourism Gorgan (strengths and weaknesses), external factors (opportunities and threats) and strategy, the method of SWOT and PEST analysis are used. The results of the research shows that tourism Gorgan, in terms of internal and external factors and conditions are appropriate is above average because the final score of external factors together, 2/91 and the final score of the sum of internal factors, 2/75 is the number 2/5 is larger. Finally, given the focus points of the mean and standard deviation of matrix elements in a plaid internal and external (IE), optimal strategies of Gorgan tourism between developed strategies, choice, priorities were suggested.