جستجوی مقالات مرتبط با کلیدواژه "ایران شناسی" در نشریات گروه "علوم انسانی"

The political and social changes of the late Qajar period, along with the effective arrival of Western orientalists and antiquarians, created conditions in which Iranians, for the first time in their long history, made Iran an object of knowledge. Iranian intellectuals, seeking to gain knowledge of European intellectual movements and, alongside Western orientalism and Iranology, which led to the discovery of Iran's historical background, ancient artifacts, and past glory, realized the need to re-understand and redefine themselves, and on this basis, the discourse of Iranology was formed. At the same time, the profit-seeking goals of Western orientalists and antiquarians, coupled with the ignorance of the Qajar kings, shaped the discourse of Iranian archaeology. Thus, the discourse of Iranology and the discourse of archaeology emerged in close connection and at the same time. The present study, using a genealogical method, has evaluated the zero degree of emergence of these discourses in order to identify their important propositions and how they influence and affect each other in order to provide a comprehensive understanding of the theoretical foundations, concepts, and common links of the aforementioned discourses. The result of evaluating the influential propositions in these two discourses is that a set of Iranological investigations created a new construction of the national identity of Iranians in accordance with their proud historical past, and archaeological investigations provided tangible data for this thought and made the theory governing society visible.

The philosophy of science is considered an inevitable necessity following the formation of any scientific discipline and deals with important issues such as analyzing the nature of that science, appropriate methods for creating reliable and efficient knowledge, distinguishing pseudoscience from scientific knowledge, criticizing and examining the work of scientists in that discipline, and such issues. Following the establishment of Iranology, which was carried out with the goals of properly introducing Iranian culture and civilization to the world and organizing Iranology studies, this important issue was also raised about this scientific discipline. Accordingly, the present article attempts to address the main research question, namely what is the philosophy of science in Iranology, using the descriptive-analytical method and relying on practical experiences in this field and using resources and research related to the philosophy of science as well as Iranology studies. For this purpose, after the definitions related to the philosophy of science in Iranology, issues related to it have also been raised. The research findings indicate that in order to achieve discourse and research in accordance with the criteria of the philosophy of science in Iranology, it is an undeniable necessity to pay attention to issues such as causality, objectivity and subjectivity, and methodology.

Iranology researches have been receiving the attention of scientific circles for some time, but despite their importance, the scientific process of researchers has not been successful in the field of theorizing, paradigm building, and creating a scientific flow. The knowledge of Iranology with the approach of self-knowledge struggles in a lot of data, and in the best case, it should be said that only descriptions of various data have been presented and no proper analysis of their nature has been done. This issue stems from the lack of correct understanding of the theoretical foundations and the separation of Iranology knowledge from other fields of humanities and the emotional approach of the scientific community. The current research is a fundamental research and by posing the question, what are the approaches to the concept of Iranology and its requirements for Iranian researchers? It seeks to provide a comprehensive definition and critique of examples of this concept. Data were collected from library sources and analyzed by qualitative meta-analysis method. The most important goal of this research is to create awareness about the concept and to express the necessities and challenges ahead for a correct understanding of Iranology from the perspective of self-knowledge. By comprehensively evaluating the sources, the researcher has divided the approaches to the concept of Iranology into three general categories: 1- Orientalist approaches, 2- Culturally important and 3- Scientific approaches. Then, by criticizing and evaluating each of these categories and its key sources, he has clarified the ambiguities and some overlapping issues and finally, with special emphasis on the scientific approach, he has explained the issues in the field of the basics of Iranology.

Language and culture are intricately interconnected, with language serving as a crucial tool for transmitting culture. Culture encompasses various components, some of which manifest through interactions with others. Conflicts in such interactions sometimes necessitate apologies to continue the relationship. In apologizing, an individual, with an awareness of their cultural knowledge, utters words that aim to gain the recipient’s approval. Therefore, studying apology discourses can reveal the underlying cultural layers present in language. One significant Persian text rich in cultural and social information is Ferdowsi's Shahnameh, where cultural issues are conveyed through the speeches of characters and narratives. The primary issue addressed in this study is how Ferdowsi employs strategies for articulating the apology discourse of his characters, considering the situational context and circumstances. Additionally, what cultural and social information is conveyed through the textual arrangement of apology discourse? To explore this, five apology discourses from the Shahnameh were purposefully selected, and their textual structure was analyzed qualitatively using the methods of Raqiya Hassan (1985 and 1989) and Sasani & Yazdani (2013) in step segmentation. The study's findings indicate that the apology discourse in the Shahnameh has a distinctive structure, which shows variations based on the context and status of individuals, as well as the significance of the issue at hand.

The study examined five characteristics of the Khorasani Group of Persian Dialects distinguishing it from the Afghan-Tajiki group. These characteristics consist of two phonetic and two morphological features as well as one relating to prepositions. Though not representing all the distinguishing features between the groups, they have been singled out by the researcher as some most stable characteristics. The study used a wide range of sources, including field research and numerous works of Russian, Western, Iranian, Tajiki and Afghan authors. The texts (legends and stories about everyday issues) in the Herat dialect, which were obtained as a result of the author's field work in Afghanistan, were collected from illiterate and poorly literate speakers of the said dialect. Due to the lack of education, these people were not influenced by the Kabul dialect or the language, and they kept their native dialect in the purest form. This research proved that the discussed features are among the main features that distinguish Khorasani Persian dialects group from Afghani-Tajik group.

In recent decades, "Iranology" has been proposed as an independent science in academic circles in Iran and around the world. Moreover, after the Islamic revolution, an institution with this title was established in 1997 to advance the goals related to Iranology. All the while, the synergy of "Iranology" with other sciences is one of the most important concerns regarding this field of study. In the meantime, "Foreign policy", as a branch of the relatively nascent science of International relations, is considered an important aspects of the science of "Politics", whose synergy with Iranology can lead to fruitful results. Based on this, the main question will be raised, how Iranology (as knowledge or the foundation of Iranology) and Foreign policy can mutually improve the levels of official diplomacy and public diplomacy of the country. The research method in this article is descriptive-analytical, and to collect data and information, library and internet sources have been used. Based on the findings of this research, Iranian studies and Foreign policy can improve the levels of official diplomacy and public diplomacy of the country through three concepts, which are: The concept of "Iranology in Foreign policy", with its efforts to solve cognitive difficulties; The concept of "Iranology for Foreign policy" through actions that include facilitating, deepening, and developing various types of diplomacy; and the concept of "Foreign policy for Iranology" through measures such as introducing and supporting the "Iranology Foundation" in the international arena.

to find traces of Qajar-era Iranians in the French Oriental Scientific Society, which is known as the "Asian Society" (La Société Asiatique) in Paris.

Method and Research Design: 

This research is based on the historical research method based on the collection of findings and verification and comparative and analytical comparison of the information of the Asian journal (Le Journal Asiatique) and finding the documents of the relationship between the Asian Society and its Iranian members in the aforementioned journal.

Regardless of the political relations of the Qajar period rulers with European countries and especially France, which were subject to change at different times, the relations of Iranian political rulers and Iranians of culture and literature with the Asian Society of Paris were continuously maintained. This was a sign of the importance of the process of forming institutionalized relationships in the field of new science and knowledge inside and outside of Iran.

The present study seeks to analyze the nature of travelogues as a kind of knowledge related to the East. The issue is whether this knowledge of travelogue writing has objectivity or does it carry the systematic prejudices of the Orientalist discourse? Discovering dualities and analyzing the hierarchies governing them is the main problem of the present research. Considering the qualitative nature of the research, post-colonial literature is used not as a theoretical framework but for the theoretical interpretation of reading the text. The research method is deconstruction, which is based on David Boje's eight-point classification. The socio-statistical book of the Travel Book of People and Rituals in Iran by Madame Karlaserna and the sample of the research is Chapter 53 of the book (narrative from the city of Rasht), which was selected in a purposeful way. The results of the research indicate the existence of dual oppositions between East and West in the studied sample and the hierarchy governing them based on the general rule of superiority of the West and inferiority of the East. However, the women's protesting voice and the exceptions in the existing text make it possible to negate the satirical dominant stereotype.

Iran and China, as two ancient lands in ancient Asia, have always had extensive relations for a long time. In the present era, regarding the political and economic necessities and the important role of the two countries in region and world alternation, increasing the level of transactions and communication between these two former neighbors is considered essential. The "One Road - One Belt" project, which was proposed by Chinese government in 2013, clearly shows China's determination to expand its political, economic and cultural relations with the countries, locating on the path of this project. Meanwhile, the role of Iran as one of the important countries in the region of the Silk Road is undeniable. Therefore, in recent years, efforts to understand and recognize as much as possible the language and culture of the two nations have become more essential for governments. In this article, we aim to study the condition of Chinese language instruction in Iran and Persian language instruction in China by using existing documents. We provide recommendations and ideas to solve the existing problems and to improve the conditions.

The aim of this study is a Comparative study of services and resources of Iranology sections in the selected libraries of Iran and India

This research is an applied one by purpose and used comparative survey method. The statistical population of this study includes managers and resources of Iran and India Iranian Studies Centers include the National Library, the Iranian Studies Foundation, Khodabakhsh Library, and the Central Library of the Osmania University. Data collection tools were checking log and questionnaire. The results were analyzed by Excel software. In examining the services of Iranian studies centers, a researcher-made questionnaire in the form of 5 main questions in the Likert scale has been used.

The findings showed that most sources of Iranology in Iran are in Persian and English language, but in India it is mostly in English, Pahlavi, Persian and Arabic language and the subject diversity of resources in the subject areas of Indian Iranology Centers is more than Iranian Iranology Centers and most of the services provided (lending, use of references and information) in Iranian and Indian Iranian Studies Centers belong to Professors, researchers and students. Also, research services are the most services of the Iranian Studies Foundation, National Library, Osmania Central Library and the Khodabakhsh Library for the community of researchers, Iranologists and students. In addition the original source in the centers of Iran microfilm and electronic versions in the centers of India include the most how to use the resources and the most important way of cooperation between the centers of Iranology is cooperation through Iranologists and lending resources.

The results showed that the resources and services of Selected Libraries of India are better than Iran. Therefore, Iranian authorities should provide the necessary grounds for the development of their services and information resources.

1.Abstract
Changing the status of "Iranian studies" to “Iranistics " comes from the fact that the basis of the model of "Knowledge" has undergone a transformation. IN authentic Iranian studies, "Descartes' duality"; old and rejected, is assumed. Here, man is not considered as a mere knower, but knowledge is considered as a joint product between the knower and the phenomenon, and in this context, the patterns of knowledge and scientific autopsy of Iran undergo fundamental changes. On the one hand, the way information is reflected in the researcher's mind is important, and on the other hand, the role of the land of Iran in creating logic and the type of lived experience that the residents of this land have learned from living in it is expressed. In other words, place identity plays a major role in the type of knowledge resulting from the emotional intelligence of its residents. In Iranian studies, the researcher and the way the data is reflected in his mind become important. Because the result of such an analysis takes place in the form of the researcher's cultural, social and linguistic components, and therefore the influence and impact of the long-standing pattern of understanding and knowledge of each researcher is recognized by what we mean.In other words, the basics of knowledge are directed to the realm of culture and sociological features of the observer. This fundamental turn in the principles of Iranian studies should first be attributed to the theory of "Mirror Identity" and "Geographical Device of Iran".This pattern of reflection on phenomena has created a new realm of understanding and knowing Iran and being Iranian for us and can help us to better understand the atmosphere of Iran. And create a more logical connection with the environment and understanding of cultural differences. And explain the reasons for Iran's immortality throughout the ages. Therefore, in Iranian Studies, not only the researcher's mind and mental schemes, but also the residents' mental schemes and the decoding of their mental image are of interest. In this method, the "meaning of the land" is formed, which is a conceptual metaphor of the effect of the land on the understanding and logic of the knowledge of its inhabitants.
2- Introduction     
The recognition of various texts from Iran will be done by interpreting them through semiotic and semantic analysis until reaching the field of semantics and usage. Understanding the difference between Irenology and "Iranian knowledge" will help us present Iran not only as a hard truth but also as an interpretable reality and a factor in the epistemological logic of its inhabitants' thoughts and experiences. This perspective reveals the secret of Iran's cultural unit's immortality and permanence, based on culture and a rich cultural ecology, rather than race or nationalism. In this article, we discuss cultural Iran, Iranian identity based on Sapir-Whorf's (1960) theory, an epistemological identity, and introduce it.
3- Material & Methods   
 A question arises here: One question arises: why has Iran, among its 15 neighboring countries with a history of independence, always remained a cultural and independent unit in history's context? We can answer this question by referring to several central theories in the field of epistemology. In this article, we analyze two important epistemological features of Iran, relying on the theory of several researchers who are experts in this field. The phenomenological approach and the benefit of "text analysis" led to six new theories about Iran's land, resulting in a semantic autopsy. To achieve the research's goals, we studied the sources of the six theories, re-read and analyzed the texts, deduced the extracted conceptual propositions about Iran's characteristics, and explained the importance of each one.
4- Discussion of Results & Conclusions    
The research indicates that the change in researchers' approach from Irenology to Iranian knowledge defines new horizons of the cognitive understanding of the inhabitants of the land of Iran for us and leads to the mechanism of the influence of place in the epistemological framework of Iranians.
Studies have shown that Iranian studies can explain many cultural events our national rituals and celebrations and how the inhabitants of Iran understand their biological place. This issue can help us in understanding the biological, cultural, and social structure existing in Iran in the field of epistemology. As mentioned in the geographical framework of Iran, many of our collective and cultural behaviors are teachings that the place has instilled in them in the form of experimental and emotional knowledge.
Therefore, the concept of Iranianism is also separated from the classic forms of race, blood, and nationalism, which usually do not have documented scientific support.
Iranianism is presented in the field of epistemology in this way: the inhabitants of the land of Iran, since they have lived in this place, have a special mental and intellectual framework under the influence of the place's identity and think according to its cultural place.
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Iranian studies in Bosnia and Herzegovina have a long history. For a long time, scientists and writers of this region have been familiar with the various elements of Iranian culture. From the beginning of the 20th century, the activities of Bosnian Iranologists began in a contemporary scientific and academic style. But there is still a long way to reach the desired point. According to the necessity of getting acquainted with Iranology in the universities of Bosnia and Herzegovina, in this article, we intend to describe the general history of Iranology in this country, introduce some prominent figures in this field, and briefly introduce and evaluate their actions and scientific and research works. Then, the future prospects of Iranology in Bosnia and Herzegovina and the possible axes of its development should be mentioned. The research method in this article is the historical method and is based on field information

The European tourists who came to Iran during the Safavid era, by recording their memories and observations and writing travelogues, introduced and transmitted the culture, science, art, character, behavior, manners and habits, lifestyle and scientific and civilizational heritage of Iranians. They played an important role in European societies and created a kind of, Iranian studies discourse in the West. By traveling and staying in Iran, by observing, investigating and researching, contacting and talking to people and knowledgeable people, and accessing written sources of Iranian history, these tourists have provided useful information about Safavid Iran to their countrymen and made them familiar with the name, prestige and greatness of Iran. The purpose of this research is to investigate the ratio of European tourists with the category of Iranology based on travelogue information and in a descriptive-analytical method, and it raises the question of what role European tourists of the Safavid era played in the development of , Iranian studies? The findings of the research show that various aspects of Iran's civilization were reflected in the travelogues of these tourists and introduced to Europe. From this point of view, tourists have played an important role in the category of Iranian Studies in the West and its expansion. Their reports have been effective in encouraging Europeans to visit Iran and write travelogues, which is an important step in the growth of Iranian studies among Europeans

The expansion of the relationship between Iran and Europe since the end of the Qajar period and especially after the constitutional revolution, caused Europeans to pay attention and even interest in Iran, and as a result, there was an increase in visits to Iran. One of the consequences of this flow was the expansion of Iranian Studies in the West and the writing of important scientific works in this field. The works made interested Iranians make more efforts to carry out very rare research about Iran and Iranian studies. Mohammad Qazvini is one of the most important of these enthusiasts who has a decisive role and contribution to the evolution of Iranology knowledge in Iran and the West. His long and arduous journey to the West, in addition to showing the Iranian culture and civilization to the Europeans, has had a two-way impact on the personalities of Western Iranologists and his attitude. Therefore, he can be considered the beginning of a revolution in Iranian Studies in the West. Therefore, this research aims to, apart from expressing the importance of Mohammad Qazvini in this trend, deal with his relationship with the most important Iranologists of that time and his influence on modern scientific and research works and methods and their transfer to Iran.

The present study deals with a structural approach to the historical course of Wahhabi Iranology during the third Saudi government (1902-2020 AD).  It survey the approaches of the publishing industry during this period. The results are as the following:1- Distribution of books on the subject of Iranophobia in large numbers at the all geographical areas in the Islamic world.
2- Transformation from ideological Iranology to political Iranology in universities and centers of strategic studies in Saudi Arabia.
3- A drastic change in publishing industry from usual publishers to effective publishers.
4- Historical turning points in the path of Wahhabi Iranology, it changed from the events related to the Iranian Hajj to the establishment of the " Dar Al-Taghrib"in Cairo, and the victory of the Islamic Revolution of Iran.
5 -introducing Iranian Studies among different branches of Wahhabism.
Through such studies, it is possible to identify the invisible network of Saudi Iranophobia in a much wider area than the geography of Saudi Arabia and to deal with it in accordance with its geographical and historical presence.

The present study is based on the history of Iranian studies of the Asian Society (La Société asiatique) of Paris based on its official organ, the Asian Journal (Journal asiatique). Since from the beginning, there are several articles related to the history and culture of Iran in this journal, and according to the data extracted from the journal in the first hundred years of the Society with quantitative and qualitative analysis and review of Iranian studies articles, it is possible to determine the position of Iran in the Oriental studies of Society from the very beginning, and the position of different scientific schools especially philology and ancient languages can be seen. Also, the scientific and cultural relations between Iranians and prominent French Iranologists can be observed. Following these studies, other insights such as the motivations, concerns, and goals of the sponsors and the research priorities and missions defined by the Society have been obtained. Finally, by examining all these cases, it can be seen that during the period under review, the view of French Iranologists towards Iran and Iranians has always been friendly and respectful. The present result is independent of the perceptions and opinions of European orientalists, especially French, and is only relevant to the Iranologists of Asian Society.

Culture and language are deeply related. Language, whether spoken, written, or visual, can better reflect origins and cultures than any other element. In order to get a true picture of the culture of work in Iranian society and to judge the accuracy of the claim of some experts that there is a weakness of work culture in Iranian society as an undesirable historical heritage, the study of popular culture and literature is important. Given the relationship between language and culture, the cultural characteristics of society should be reflected in the language and the popular culture and the literature of society. Proverbs, as one of the most important elements of popular literature, can to a large extent represent the culture and values ​​ governing the  society throughout history.
Studying how work culture is represented in the popular literature of different local cultures can be an important step in developing research in the field of anthropology and sociology of literature. Therefore, in this research, an attempt will be made to study and study the components related to cultural work in Gilan culture. The issue of this research is how to represent work culture in Gilaki proverbs.


This paper is a descriptive and analytical study in which an attempt is made to refer to a part of the folk culture heritage of Gilan using content analysis method reflecting the work culture in Gilaki proverbs. Content analysis refers to any inferential method used regularly, objectively, and determining the characteristics of messages. After examining about 3070 Gilaki proverbs of East and West and the center of Gilan, 142 Gilaki-related cases related to work culture were extracted. In order to gain an understanding of the content of semantically ambiguous proverbs, an attempt was made to use several people familiar with the Gilaki dialect throughout the research process. Moreover, in this research, each of the proverbs were taken as one content unit. Subsequently, examples with common themes were placed under specific categories.


Today, in development programs, the element of culture is more and more considered to the extent that cultural development is introduced as a factor in the movement and dynamism of society beyond development and economics. One of the most important factors in the development of any society is the existence of an efficient cultureal work and human resources. If we consider culture as a set of values, norms and belief systems of a society, then we can say that cultural work is in fact a set of common values ​​and beliefs of a group or work organization or an economic community in performing productive and service activities. Work culture is a set of internalized, desirable and appropriate behaviors in employees that is necessary for the development and success of the organization. According to Giddens (1994), work culture is a set of values ​​and norms that members of a group have and follow.
People's views on work, commitment and work consciousness, discipline, criticism, teamwork and cooperation and consultation in work, appreciation, looking at wealth, individualism, rationalism, responsibility, risk-taking and foresight, hard work are among the most important components in cultural work. In addition to the above, observance of work divisions and organizational issues, rational thinking in doing things, educatbility, saving on substance use, flexibility, interest and attachment to work, observance of occupational health and safety, use of new technologies are other components of work culture.
Since work culture is one of the signifiant factors of growth and development in any society, most experts introduce the training of human resources and its optimal use as one of the indicators of growth and development of societies. When the work culture in a society is weak, it means that there is no desire to work productively, hence the activities will be less effective. Some studies in Iran emphasize the weakness of work culture in Iranian society. On the other hand, most of the researches emphasize the lack of positive values ​​related to work in the culture and temperament of the Iranian society throughout history believing that laziness, tendency to destiny, irresponsibility and the lack of collective spirit along with other negative characteristics are the most visible obstacles to the development of Iranian society. Proverbs as a part of popular culture and literature can be a reflection of the culture of a society.


After repeated readings of the proverbs, major categories related to work culture were extracted. The value of work and effort, attention to expertise and skills and experience, teamwork and participation, individualism and self-reliance, foresight, attention to time, order in work, wealth, tendency to destiny are among the most significant components of work that are illustrated in Gilaki proverbs.
Among the components of work culture, the component of importance of work and effort (26%), specialization and core skills (15%), foresight and reasoning (11%) and individualism and self-reliance (10%)  are of the highest content frequency in the proverbs. Also, the study of proverbs shows that there is a positive attitude towards the component of participation and group work (8%), order and rule in work (8%). These components are compatible with the culture of development and entrepreneurship. The findings of many previous studies often emphasize the weakness of work culture in Iranian society and the reflection of Iranians’ negative attitude towards it in the popular literature. These studies introduce laziness and weakness in work culture in Iranian society as a historical issue. For example, Rezagholi (1373) and Ghazi Moradi (1389) consider the tendency to destiny and non-individualism of Iranian society throughout history as one of the obstacles to Iran’s development. However, the focus on popular culture indicates that the positive individualism is praised in Gilaki proverbs.

Introduction In a general definition, any study of Iran is called Iranology. Iranology in its specific meaning is the identification of Iranian literature, history, culture and civilization. Knowledge that is four centuries old and is essentially a European science. Iranology, both in the general sense and in the specific sense, has been monopolized by Westerners during these four centuries. All linguistic, historical, literary, cultural and artistic studies, both in scientific and non-scientific aspects, have been done by Westerners and in fact have been the direction of this science.But in the last century, some Iranians entered the field of Iranology due to traveling to Europe and observing the work of orientalists and Iranologists. Among these people was Mohammad Qazvini, who travelled to Europe and accompanied English, French and German orientalists, and became acquainted with their method of work and the nature of Western Iranology.Since much of the Western research has been flawed, Allameh Mohammad Qazvini thought of persuading Iranians to enter the field of Iranology and in correspondence and contacts with Iranian researchers encouraged them to do so. Allameh Mohammad Qazvini, by entering all the fields that were previously in the possession of the Westerners, broke the Western monopoly on Iranology. His collection of activities, which was accompanied by the utmost care and interest, made him a national Iranologist who had never held this position before. Methodology This research is based on collecting information from libraries and archival centers and descriptive-analytical method. First, the data were collected and then, according to the research topic, the data were processed. While doing the research, we came across two categories of data: data related to Allameh Qazvini and his historical and literary activities, which are under the subject of Iranology and data related to Iranology from which national Iranology has been extracted. Discussion Iranology in its specific meaning is the historical and literary studies of Iran. Fields in which Allameh Mohammad Qazvini was a unique master. The most important activities of Qazvini Iranology were: Commentary on Grammar of Persian Language, Persian poetry and comparison of Orientalists theories on literary issues, Documentary and the expression of rules and principles related to it, bibliography (See: Qazvini, 1953: 1 / 31-33, 34-45, 61, 70; See: Jorbozehdar, 1983: 1 / 238-241, 244-265, 133-144, 233-236), Codicology (Qazvini, 1956: 66-71; Jorbozehdar, 1983: 1/260-265), Genealogy of historical dynasties (Qazvini, 1944: 7-12), Biographical evaluation (See: Jorbozehdar, 1983: 1/9-98; Qazvini, 1945 c: 59-70), Morphology and Persian and Arabic meters of prosody (Jamalzadeh, 1971: 396-400), Dialectology(Qazvini, 2009: 389-390), Library issues such as: Descriptions of some librarians, booksellers and private library owners, Publishing words, history of the oldest Arabic manuscripts, old and contemporary libraries and organization of library materials (Shabani, 2000: 100-108) and following the contents of European newspapers about Iran (Abolhassani (Monzar), 2006: 12-17) and etc.In the field of textual criticism, Qazvini has critically examined the works of Iranologists and believes that not all of them should be trusted and the works that come from the west need to be re-examined. Qazvini's way of thinking and enlightenment in this field caused the entry of Iranian researchers into this field, which is in fact one of the branches of Iranology.Qazvini's goal was not only to criticism or recognize this and that manuscript, but also he tried to give a proper meaning to our cultural and national identity by identifying, collecting and recording documents related to the history and culture of Iran and fairly criticizing those documents (Ajoudani, 2014: 284).Mohammad Qazvini, in addition to researching, editing and textual criticism, is a pioneer in preparing photographs of important and rare manuscripts related to the history and culture of Iran in the libraries of East and West of the world (Bahramian and Motalebi Kashani, 2004: 153).Allameh Qazvini in the introduction to the photographed books addressed specific issues of Iranology such as historical geography, biographical evaluation, bibliography, Codicology and Oriental studies around the same book and author (see: Qazvini, 1982: Introduction). In addition, Qazvini preferred the introduction of Iranian scholars such as Mojtaba Minavi and Abbas Eqbal over the photographed manuscripts to Orientalists (National Arshives of Iran, 297/37756: 1-4; Motalebi Kashani, 2008: 447 -448).The sum of these activities was somehow useful in promoting and developing Iranian critical studies (Iranology) (Afshar, 1978: 132-133) and made many Iranian researchers interested in this field.In addition to text photographing and editing, Qazvini, after returning to Iran in 1939, wrote a biography of some contemporaries in Yadegar magazine under the title of Vafyat-e-Moaserin. It includes a brief biography and history of the greats of the Islamic world who more or less contemporary with the late Qazvini and he saw them or was aware of their names and symbols (Eqbal Ashtiani, 1949: 53). Also, in his writings, wherever he saw the name of Orientalists or Iranologists, he gave a brief description of their biographies in a margin or footnote. This issue is of special importance for introducing Iranologists and Orientalists to Iranians (see: Qazvini, 1945 a: 28-37).Allameh Qazvini, by dominating the research of Iranians and Westerners on the history, culture and literature of Iran, had gained a firm belief in some Iranian scholars. He talks about Eqbal: “with the presence of a person like Mr. Mirza Abbas Khan Eqbal, whose existence in Tehran is a conclusive reason that the research force and critical method of the Iranian race is no less than the European race” (Qazvini, 1953: 99). With the same encouragement and motivation, Allameh Qazvini created the grounds for Iranians to enter Iranology.In addition to historical and literary research, Allameh Mohammad Qazvini has also made great efforts in the field of geographical declaration. He has presented remarkable and enlightening explanations about many geographical locations whose exact location is unknown or that were ambiguities about them, with research and accurate follow-up among the encyclopedias and Persian and Arabic books of Al-Masālik Wa L-Mamālik. Qazvini  in removing ambiguity from the geographical places, in addition to the views of Iranian historians and geographers, has considered  the researches of famous Iranologists such as Schefer, Markwart and Barthold (see: Qazvini, 1948: 30-37).Communication with foreign Iranologists and Iranians abroad caused Allameh Qazvini to identify the strengths and weaknesses of Iranology and guide Iranian researchers to advance Iranology. As a result of these efforts, national Iranology gradually spread in Iran individually and organizationally and the Iranians believed that they could conduct a sample of Western studies on Iran.Finally, Allameh Qazvini has a very important role in the emergence of institutions promoting Iranology. He was always dissatisfied with the situation of Persian language in publications at that time and its extreme fusion with other languages, asked people like Mahmoud Afshar Yazdi to take the necessary actions to protect the Persian language (Afshar, 1959: 275). Although Mahmoud Afshar does not consider himself a fanatic in adhering to the rules and principles of the Persian language like Qazvini, he is influenced by such thoughts that in 1958 the "Dr. Mahmoud Afshar Endowment Foundation" was established to generalize the Persian language and consolidation of national unity. In the following years, many books entitled "Collection of Iranology" were published in the same foundation with the cooperation and assistance of Iraj Afshar. Conclusion In the early twentieth century, following the travel of a number of Iranian scholars to Europe and the observation of the work of orientalists this motivation raised in them that they can also do Iranology; among these people was Mohammad Qazvini, who, due to his association with great Iranologists in Britain, France and Germany, decided to conduct research like them and in their own way. As a result of Qazvini's Iranian studies, Iranians gradually became acquainted with the nature of Western Iranology and its strengths and weaknesses, and came to believe that they, like Westerners, could conduct Iranian studies.Qazvini's literary and historical activities in the field of criticism of historical and literary texts, historical geography, biographical evaluation, manuscript photography, introduction and annotation on prominent Iranian texts made him a national Iranologist, which had no precedent before him. His researches on Iranology, whose accuracy and importance were well-known, are among the first achievements of national Iranology. After him, many scholars continued his research fields, which led to the development of national Iranology.After Qazvini, Iranian scholars, many of whom were trained in Qazvini, developed Iranian studies activities individually and collectively. Holding world congresses and national and international conferences on Iranology in the following decades, provided fields of entry of foreign Iranologists to Iran and Iranology fell into the hands of national Iranologists after four centuries of Western history and its general policies in Iran were determined.

The purpose of this article is to examine the position of Charles-Henri de Fouchécour (1925-AD), in Iranian studies, in his translation of Divan e Hafez. He has authored four major works in classical Persian literature: Moralia, The description of nature in 11th century Persian lyric poetry, inventory and analysis of themes, Hafez of Shiraz and Elements for a Persian textbook. Fouchécour's works (with the exception of the translation of Divan e Hafez) have not been able to make a turning point in the field of Iranian studies and Persian literature due to the reasons that we will present, most especially because they lack a comprehensive theory. Despite this, in the translation of Divan e Hafez, Fouchécour has achieved an important position in the field of Iranian studies. This translation, is a valuable work due to the translator's correct understanding of Hafez, the correct translation of the sonnets and the description of all the verses. This translation has been well received, based on the numerous reprints that have been made over the course of a decade. As a result, Fouchécour, as an Iranian Studies scholar, has a dual position. On the one hand, he has not achieved much success in his research works; on the other hand, he has immortalized his name in French Iranian Studies by translating Divan e Hafez.

JournalAsiatic is one of the oldest Orientalist journals in the world.This journal, as a scientific organ of the Asian Institute of Paris, has been published since 1822 until now, and as it will be mentioned, both the institute and its organ showed attention to Iranian civilization from the beginning.