جستجوی مقالات مرتبط با کلیدواژه « جامعه » در نشریات گروه « تاریخ »

The position of women and their roles in the political and social arenas is one of the criteria for evaluating the development of culture and civilization of societies. The position of women in Ghorian government and society was determined based on their social status and included "court and noble women", "urban middle-class women", "rural lower-class women" and "servant girls". Historical sources can provide little insight into the status of Ghor women. However, they were usually forced into marriages of convenience with rival governments. Middle- and lower-class women had little participation in society's activities. The main question of this research is what status did the women of different classes of Ghor enjoy in politics and society? The findings of the research, which is conducted using a descriptive-analytical approach, indicate that the women of the upper classes were involved in political and social orientations; however, the women of the middle and lower classes of the society were only influential in family matters.

Technology, due to its importance and position, has a long history in human life. The division of civilizational periods into the Stone Age, metal, and industrial revolution reveals to some extent such importance and necessity. However, following the developments in Europe in the new era, the methods of acquiring science and technology gradually underwent fundamental changes. This, in addition to making the West superior in terms of welfare, economic status, military status, etc., gradually made the use of new technologies and products an inevitable necessity for other societies. The important point in traditional societies, including Iran, is that the use of new technologies is not a simple transfer, but because of its effects on political, cultural, social and other foundations, it has faced major challenges. Accordingly, the present study tries to investigate their role in the transfer of technology in Iran with descriptive-analytical method, using Geert Hofstede's theories and concepts in the field of cultural differences of societies.

The issue of enjoining the good and forbidding the evil is one of the most key and fundamental Islamic issues. Many verses and narrations have emphasized this religious, social and political doctrine and have studied and warned about its various dimensions. It has always been forgotten and even one step above it has been neglected and neglected. Enjoining the good and forbidding the evil is a very sensitive issue and should be accompanied by compassion and choosing the best moral methods. When a person deals with the thesis of his soul, this action of his is a good ground for cultivating inner capacity and, consequently, mental health. Therefore, the purpose of this study is to accurately implement the commandment of the good and the prohibition of the bad, and since the commandment of the good and the prohibition of the bad is directly related to religion and the world and the reputation of individuals, it has a special sensitivity. Obviously, just as abandoning this divine obligation is destructive and dangerous, its implementation will be harmful without observing the limits and paying attention to the conditions, levels, morale and capacity of individuals. In the present era, which threatens the all-round health of human beings, returning to religious teachings is the guarantor of the all-round health of the Islamic society. And this divine duty is a suitable cover for the protection of the individual and society

Public opinion creates sociopolitical events and movements. So, it is recommended to governors that, before undertaking any policy, make every necessity ready in society and make it in such a way that policy works well. The ground for policies to be successful is public opinion. Imam Ali’s governing method is full of lessons one can have as a good case and example to consider. Therefore, the study tried to explore the way of managing public opinions in the Imam Ali’s words. It sought to answer, using a descriptive and analytical method, what opinions Imam Ali had and what he recommended for managing and leading public opinion. The study showed that he emphasizes in his speeches and orders to his governors to try to attract people’s attention and make them satisfied. He wants them to manage public opinion taking such strategies as presence among people and listening to them, being kind and tolerant in facing with people, trust in people, and forgiving their mistakes.

Due to the constant presence of mystical attitude in the individual and social conscience of Iranians, in the flowology of Iranian cultural events, the nature and functions of the school of Sufism must always analyzed. Orientalists in the study and analysis of Iranian-Islamic Sufism have used various comparative studies, approaches and research methodologies. Mysticism, from the perspective of society and the masses, is an important part of Orientalist research. Using descriptive-analytical method and using library resources; the present paper seeks to analyze the sociological approach in the mystical researches of Orientalists. Through this critical exploration, this article has tried to reveal thee compatibility and divergence of Sufism and society in their research. The system of Sheikhdom, the freedom of religions, and the essence of Sama are prominent in the Orientalists’ Khanqah studies. A careful examination of their research reveals the “connection between Sufism and Fotovvat”. The results of this study show that the majority of orientalists value the Khanqah mass-oriented Sufism and the general tendency of people to Sufism due to the social equality of the classes, and on the other hand, have criticized the tendency of the Mashayekhs to the power. In their view, although the foundations of Sufism Fotovvat have formed the basis of Sufismchr('39')s social popularity; nevertheless, due to its avoidance of indulgence in Sufism, the elitism of mysticism in the first period of Sufism had results that were more effective.

SAVAK, or the National Intelligence and Security Organization of the country during the Second Pahlavi period, was one of the most important foundations for the preservation of Mohammad Reza Shah's  authority and the most important instrument of the Pahlavi regime for social repression. The purpose of this article is to analyze how the SAVAK approach to the society between the years 1343 to 1356, considering that SAVAK is a secret intelligence agency. This paper uses theoretical foundations of the British Intelligence Agency. The research method of this paper is a library researches, with that reference We have come to the libraries and documents on SAVAK that throughout this period, even when the Shah declared political open space, SAVAK was in the worst possible situation in arrest, imprisonment, torture, censorship of the community, but it Never succeeded in suppressing the protests of the people and eventually leading to the collapse of the Pahlavi  regime.

The occurrence of special events between the 7th and the 9th century AH, by somescholars, is evidence of the development of a dissident and arrogant thinking, which insome cases can be adapted to the events of European history during the period ofreligious reformation. The research goes on to ask: "What are the features of thedistinction and similarity of this socio-cultural phenomenon (especially during theIlkhani and Timurid periods) with its western model, and which causes of failure?"Research findings suggest that prejudice, lawlessness, sedition, and short-term thinkingin Iran have had a meaningful relationship with the inferiority of religious reform in thatland, and despite the efforts of some influential scholars such as Ibn Taymiyyah and FazlAllah Naimi has not come to an end. The research method in this study will be based ona deductive and adaptive analysis with a holistic view.

The recognition of Ignorance and its sociological attachments regarding its close proximity to Early Islamic Community is very important. Moreover the essence and the features of Ignorance indicate not only be considered to the pre-Islamic period but also on the contrary to Islam and any fundamental transition, one of the initial steps studying the ratio of a society to the Ignorance is, the perception of its meanings, concepts and subjects. Among the existing in this arena, beside the Holy Qur’an and The Hadiths of Prophet (PBUH), the sermons of Ali (PBUH) is of considerable importance. Applying descriptive approach by using the grounded theory method, through the constancy between the inductive reasoning (creating concepts, subjects and the relations in between) and deductive reasoning (examining the concepts, subjects and the relations in between). This research intends to find the dominant criteria in evaluating the ratio of society to Ignorance in Nahdj al-Balagha and renders the term “irrational-faith” as the major concept in this arena.

One of the most important industries during the Qajar period was shawl industry. In addition to the usage of the Iranian silk and wool in producing various kinds of silk carpets and fabrics, they were used in weaving shawls. After the establishment of the Qajar government and with the support of the government officials, shawl weaving became an important and valuable industry. Kerman, Mashhad and Kashan gradually became the centers for shawl weaving and played major roles in the growth and development of this industry. Contemporary with the development of the shawl industry in Iran, this good got economical and commercial importance besides its political and social significance. In fact, this issue could be a subject of an independent research. This study tried to examine the evolution of the shawl industry implementing a descriptive-analytical approach, relying on library resources and using the remaining Qajar consular documents. Two main issues were addressed in this study: firstly, what were the characteristics and the usage of the shawls in Qajar period, in Iran? Secondly, how was the quality of the shawl trade in this period? Research showed that shawls had diverse usage and functions in Iran. Due to the development of the shawl industry in Iran, its trade turned to an agenda in the Qajar government and they began to export it.

The Safavid era went through a variety of social changes. One of these changes was addiction to opium. In the pre-Safavid era, this narcotic was mostly used for medical purposes. In the Safavid era, opium addiction became pervasive and was regarded as one of the defining characteristics of the society’s lifestyle, especially during the end of the Safavid dynasty. The prevalence of this phenomenon has not been studied so far. Hence, this study was conducted using domestic and foreign resources while focusing on their historical trend through three stages of beginning, middle and final eras of the Safavid dynasty. According to the findings of this study, the changes regarding opium over the whole Safavid era do not follow the same pattern and have increased.

Born in 1935, Paul Thompson was educated at the University of Oxford, graduating in 1958 with First Class Honors in Modern History. He obtained a D.Phil (also at the University of Oxford) in 1964. This was entitled London working class politics and the formation of the London Labor Party, 1885-1914. In 1964, having spent three years as a Junior Research Fellow at Queens College, Oxford, Thompson was appointed Lecturer in Sociology (Social History), at the newly established University of Essex. He was to continue his research and teaching in sociology and social history at Essex, being appointed Research Professor in Sociology in 1988. Thompson is regarded as one of the pioneers of oral history as a research methodology. He is founding editor of the journal Oral History and founder of the National Life Story Collection at the British Library National Sound Archive, London. Between 1994 and 2001, as Director of Qualidata, University of Essex, Thompson actively

The history of Iranian photography is not secluded from the history of this country. Given that, we can properly read out this history by considering the political and social context. To arrive at a more profound understanding of the conditions of Iranian photography in the Qajar era (before and after the Constitutional Revolution) and to study the role of this new media in that period, the authorglances at the history of Iranian photography through a discursive lens. He attempts to answer these questions: “What kind of discourse was formulated in this period, and how? What is the relationship between this kind of discourse and power? What other kind of discourse has been rejected as a result of the dominance of this discourse? The conceptual and methodological framework of this paperis based on Michel Foucault`s thoughts. The purpose of this article is "genealogy" of photographic discourse "before and after the Constitutional Revolution". It also studies the "ideological" role of photography in that period. The author, at the beginning, pays attention to the conditions of theem ergence of the discourse of photography in the Qajar era and clarifies that a "political" discourse was being formed and then gained dominance based on the traditional conception of "politics" and "power".Following the Constitutional Revolution, this discourse transformed substantially. Finally, the author explains that the "politically" (dominant) discourse led to rejection of the "socially" (silent) discourse in the history of the Iranian photography.

Hadiths are regarded as one of the main sources of Sirah (biography) of the infallibles. Different types and categories of hadiths must be recognized in order to achieve a deep understanding of them. The political – social Sirah of Imam Al-Jawad (a) in narrations can be categorized into four main parts: 1) narrations related to Re-assessment of Imamate, 2) narrations related to Mahdiism, 3) narrations related to relations with caliphs and official agents, 4) narrations related to decent and righteous social manners.

Based on the two different applications of the word ’’history’’, philosophy of history underlies two different sciences. One of them is “philosophy of history” which deals with the philosophical-logical knowledge of history and historiography. The other deals with the theoretical philosophy of history which investigates the historical phenomena and events, and seeks to discover the philosophical and ontological rules governing the historical development process of man’s life and studies such issues like meaningfulness, evolution and lawfulness of the mentioned course.Using a philosophical-Qur’anic approach and making a comparative study, this paper considers the views of two current eminent thinkers in the Islamic world, Allamah Shahid Morteza Motahari and Ayatollah Allamah Misbah, about the basic issues about the theoretical philosophy of history and investigates the views of the two philosophers and Qur’anologist thinkers about the reality and identity of society and history and the question of their being original or arbitrary. It also discusses the lawfulness of society and history, the adoption of similar sociological rules by all societies, human freedom and its relationship with social and historical rules, evolution in society and history and the possibility or impossibility of predicting the future of history, and sometimes criticizes these views.

The theoretical philosophy of history deals with the direction of movement of history and the road map of its movement. An investigation into the nature of the course of history from a religious view can contribute to a proper recognition of our position on the course of history. Allameh Tabatabai history considers as a course which moves from unity to plurality and from plurality to unity. People try to benefit from one another and in this way they can establish close relations with one another to build a primary society. Since benefiting from one another is associated with self-interests, a state of chaos will reign. The only external factor which can contribute to rectifying this chaotic situation is prophecy. By upholding heavenly law, holy prophets have brought about to society unity, evolution and perfection to achieve real prosperity. Therefore, divine prophets represent the main factor of the movement of history.

The present article is aiming at solving the problem of the relationship between society and history as rule-governed phenomena and human freedom. Unlike the two theories of historicism and determinism, or the opponents of the theory of rule-governedness of collective life, these two have no inconsistency with one another; rather, they have amutual relationship. To prove this claim, while investigation of the notions of research, the article tries to explore the concept of rulegoverdness of society and history. Then, it gives a careful analysis of the relationship of freedom with rule-governedness of history under the topic of the genetic laws and social rules, and offers a precise picture of this relationship.In this paper, special mention has been made of the social limitations in exercising freedom, such as moral legitimacy, objectivity, and internalization. Furthermore, a discussion has been raised on the ways an individual affects the society and history. In thisconnection, two courses of change in "ideals and goals" and "action and its consequences" have been dealt with, too.

Reconsidering the history would be a mental task and historian’s mind is shaped in the structural ground of society in which he lives. Having the date of the study and the analysis of the structural elements of the society in the past centuries in line with answering to the issues and the structural elements of society in the time being, he will investigate this issue through picking out the subject matters prevalent between past and present. The historians’ knowledge and insight is due to the society in which they live and this knowledge and insight will have an outstanding effect on choosing the research issues, the issues studied in structural horizon of the past but dependent on the present time. The present time and the issues related to it are of lively and dynamic nature and mastery to its different aspects is in need of various specialties. The human being and his life as a generality is the subject matter of the study in different sciences and achieving a perfect knowledge of this generality will not be possible for the specialists of one science.Therefore, the intellectuals of different sciences would not have a deep knowledge of the life of human being except through a close and continuous interaction with the owners of various disciplines. Also, the history as a science which studies the past of human being with the purpose of profitability, can achieve this goal through the interaction with the intellectuals of different sciences particularly the specialties of social sciences.The necessity of this interaction which would be so effective in the generality, stability, profitability and continuing the historical data and provides the grounds of promotion in the historical epistemology is an issue- at least in raising the necessity of the subject- that will be investigated in this article.

A review of the evolution of societies and civilizations from their Course of development up to their decline shows that societies are constantly changing internally; it is because of these very changes that their dynamism is realized. In the process of dynamism and evolution of society, some problems and difficulties would arise, preventing the society from achieving its goal. This would create some oppositions and conflicts in society, threatens the social structure to a great degree, and would result in decline and annihilation of that civilization in the long run. In view of the previously presented discussions, some questions arise here: (1) What is the basis of evolutions in societies?

Despite the whole ontological and epistemological paradigms which believe that the Essence and Attributes of God transcends this world and consequently seek knowledge in metaphysics, Ibn Khaldūn as a Tunisian Muslim philosopher and sage, in 8th century A.H., presents an interpretation of Islam religion that accordingly, despite the Divine Essence being transcendental, His Attributes as ‘Umrān (civilization) has an eternal process in society and history. Thus “knowledge” and “power” are symbols andfables of truth at society level. So he established a new paradigm by the name of ‘ilm al-‘Umrān (science of civilization). Because of Divine Presence and His Everlasting Creation in society and history, through causes and effects, the paradigm is based on post-essentialism. In this paradigm, the realm of intellectual activity, is neither mere matter nor absolute and abstract metaphysics, but an indeterminate and moderate realm between material and a supernatural one, in history. Islamic rationality and philosophy lagged behind the history, also the Islamic civilization lost its fluidity and balance, because of rationality’s concentration on “imperceptibly metaphysical-spiritual essence”, Ibn Khaldūn thought. In this manner, the Islamic civilization was involved in stiffness and deterioration. Therefore the Muslim’s material and spiritual improvement require their epistemological attention to society and history, and at the same time keeping the balanced gap between truth-bestowing society and identity-bestowing social cohesion (asabiyya). According to his thought, in Islamic states, religion is the origin of this gap and a moderately social structure. Nevertheless, in his thought development, determining of ruler’s will as the agent of fulfilling religion’s role in society, was replace with “law” -that is based on intellect and narration.