جستجوی مقالات مرتبط با کلیدواژه "فرهنگ" در نشریات گروه "تاریخ"

With the establishment of the Timurid government in the plateau of Iran and the approach of the Timurids to the role of court women in the political, cultural and social arenas, the position of these women underwent a transformation and these effects and the presence of court women can be seen in the paintings of this period. By drawing the faces of the ladies, he tries to show their social status in this age.The purpose of this article is to know the social status of court women in the Timurid period in the paintings on the walls of palaces and illustrated books. This research by collecting library materials in a descriptive and analytical method and extracting information from the paintings of this period, the social status and characteristics of He has drawn a cover and scenes from the life events of the women of the Timurid dynasty. The findings of the research show that painting in Iran during the Timurid period was prominent as an art and is one of the influential sources in historiography, and while it reflected the Iranian artistic spirit by recording the lives of the women of the Timurid dynasty, they were influential and influenced by politics. And the rule of Timurids and the introduction of social status and presenting an image of the dress and some court rituals, showed scenes of the events of the lives of the women of the Timurid dynasty.

One of the topics of the elders of Islam in the history of Islam was cultural issues and how to deal with cultural contradictions, and especially in the middle of the second century, during the time of Imām Mūsā ibn Jaʿfar ʿalayhimā al-ṣalātu wal-salām, when with the beginning of Graeco-Arabic translation movement, various non-Islamic ideas that were in conflict with Islamic culture entered the Islamic society. In addition to the intellectual distractions, the pressure and repression of the ruling establishment had also made it difficult for Imām Mūsā ibn Jaʿfar ʿalayhimā al-ṣalātu wal-salām. It is necessary to examine the reactions and efforts of the Imām to confront these attacks, since the identity of the Shīʿ was threatened during this period and all the factors were provided for the destruction of Shīʿism. Therefore, the actions of Imām Mūsá al-Kāẓim salāmu llāhi ʿalayhi, who continued the Shīʿ school are important and should be examined. His methods can be expressed in this article by using a descriptive-analytical method and based on library documents, for reforming the society, including the distribution of aḥādīth (Arabic: تتادیتتث ا, singular: ḥadīth, traditions and narrations), debates with opponents, correspondence with companions, confronting the excesses of rationalism, training students, and cultural explanation in confronting the politics of deception. The purpose of this article was to find out the reform methods of Imām Mūsā ibn Jaʿfar ʿalayhimā al-ṣalātu wal-salām for the Islamic society and the continuation of Shīʿism life.

The Seljuks brought about a deep transformation in the cultural and social foundations of Iran. Although they added to the intellectual conflicts by removing the Boyeh family and confronting Shiism and the Ismaili sect; But by giving field to Iranian intellectuals, they became the ground for the reconstruction of local culture. This article with the aim of recognizing the structure of the educational system of the Seljuk era tries to answer this question with a descriptive-analytical approach and "library method how the establishment of the Nizamiyeh affected the cultural components Especially education from the Seljuk period to the Ilkhanid period? It is assumed that the training of civil servants to serve the political system caused the destruction of some dynamic aspects of previous education. This review also shows: although bigotry darkened the culture of the Seljuk era; But the Nizamiehs were the result of the thought of Iranian bureaucrats and the natural and historical continuity of the institutions before them. These schools had a great contribution in transferring knowledge and cultural heritage to the Ilkhanid era.

The Persian Gulf has been considered as a major commercial highway since the distant past until now. Archaeological documents and historical texts prove the claim that the nations of this region were very skilled in seafaring and maritime trade, and their maritime dominance and extensive world trade with the ancient ports of Indochina, the Red Sea, and the coast of East Africa is undeniable. In this research, an attempt has been made to examine the first maritime efforts of the civilizations located on the shores of the Persian Gulf and the Sea of Oman. Based on archaeological findings, the presence of merchant groups in the northern and southern regions of the Persian Gulf and Oman Sea has been proven since the beginning of the 7th millennium BC. The history of these groups shows that over time they engaged in shipping, trade, fishing, pearl making, agriculture and other diverse economic professions. In the 3rd and 2nd millennium BC, there are more colorful evidences of these types of economic activities between the maritime and backport areas. In addition to economic exchanges, navigation among the seas led to the sharing of cultural affairs of different regions far away from the Persian Gulf and the Sea of Oman.

The living environment of today is the outcome of the relationships between the people who have lived in it and nature, from the time of the emergence of the human species on Earth to the present day. Human activities and the changes resulting from them in the context of place have taken place under the influence of beliefs, needs, and natural restraining and reinforcing factors, and with the change of generations and climate change have taken on various forms, the remnants of which we are witnessing today. The current landscape, which bears the marks of the past, is called the archaeological landscape, which is the result of the combination of objective and subjective elements. The objective part is the archaeological remains, but the subjective part includes the relationships between societies, culture, and its changes, which are often overlooked; however, this often-overlooked part has been very dynamic and has played a significant role in shaping the existing objectivity. This paper attempts to present a method for reading the archaeological landscape in the perception of the contemporary human being through the archaeological landscape phenomenology. The phenomenology of the landscape requires a comprehensive approach in which we pay close attention to "nature" and "culture”, to places with and without evidence of change or human activity. By considering the hierarchy of historical-cultural events and the objectivity that remains from them, as well as the connection of the people who lived there with the surrounding natural environment, this method provides a reading that, in addition to emphasizing the protection of ancient objective structures, preserves the continuity of these landscapes with their context and transforms the archaeological landscape from mere protection to a dynamic and interactive landscape with contemporary humans. Therefore, understanding the evolution of archaeological landscapes and their values is of fundamental importance for conservation and planning strategies. These landscapes possess inherent natural and cultural values, which necessitate the integration of objective and subjective aspects into methods for their conservation and presentation.

Morteza Motahari , one of the Shia philosophers and Islamic prominent figures , had a key role in modern Islamic civilization and revival of Islam . He had political, economic , cultural, social views . The present study aimed to investigate his Islamic , civilizing cultural ideology . Master Motahari had an important role in contributing to Muslims ’ intellectual abilities and training others through his great works . According to Motahari , every social movement is prone to problems , such as the foreigners ’ influence on its thoughts, extreme modernism, and the influence of opportunists . He also believed social movements may undergo change in future . He believed cultural change and creating new social structure necessitates knowing the factors in cultural damage . The present study , using a descriptive - analytical approach , deals with his cultural viewpoints .Key Terms: Shahid Motahari, Islamic Civilizing Ideology, Cultural Ideology, Social Movement, Education

The present article discusses the historical perspective of Professor Parizi’s work. The research is based on the hypothesis that no historian writes without an "opinion". Their historical writings are based on their earlier information, social conditions, and lived experience. Thus, even though the titles and topics of Professor Parizi’s books are very simple, there is a historical perspective that guided the author to develop his perspectives. Most of the contents of this article are taken from the works of Professor Parizi, but some other sources are also referred to for a better understanding of the subject. The article aims to show that Parizi also tried to present some new historical concepts. The main question of the article is, what elements were influential in the historiography of Parizi? As a method, the present article uses content analysis.

The aim of this article is to draw an overall picture of the past and present situation of Iranian Baluchis in East Africa and the way they adapt to the new environment, based on an examination of various aspects of the reasons and ways of migration. Identifying the reasons for Baluch migration to East Africa and the impact of their presence on the indigenous population (and vice versa) are the main objectives of this article. The hypothesis of the article is that the indigenous population of East Africa welcomed the immigrants and established an amicable relationship with them. The theoretical framework of this article is based on the “interactive theory of acculturation and integration index in acculturation model” by Richard Bourhis. The author has attempted to examine the cultural interaction between Baluch immigrants and East African natives through qualitative content analysis, analysis of historical sources and field research as well as personal observations. The bilateral socio-cultural consequences of Baluch immigration to East Africa are considered as independent variables

Ibrahim Pourdavood was among the biggest and the most prominent researchers of ancient Iran culture (Mazdeyasnā Culture) whose life devoted to this and showed ancient Iran culture and history burried long time ago. He was eager to publish pre-Islamic culture, language and literature. In that time Iranology knowledge was in hand of foreign scientists, it was a masterpiece that Pourdavood could revive ancient Iran culture after many centuries and give it a scientific face. In addition to introducing Pourdavood personality and opinions, the study aims to research in Avesta translation and ancient Iran culture. Basic question in the study is that: what was Pourdavood purpose of Avesta translation and writing ancient Iran culture book? It seems that his purpose is to declare ancient Iran to present generations of this land and stimulate interest to this land and attempt for land reclamation. The study is descriptive analytic one and compiled based on library studies.

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.

with the beginning of Ba'ath and religious discourse, the state of Mullah or the rule of the Quraysh aristocracy, saw the new discourse in conflict with their interests and from the fourth to the fourteenth year They did it to stop it. One of the most important actions against the Prophet's invitation is the action of the Muqtasmin group. Accordingly, the present article seeks to respond to the nature and appearance of the Muqtasim in the early period of Islam and their method of action against the newcomers and newcomers who have looked at it with a descriptive-analytical approach and a library style with the benefit of the H0ly Koran and historical narratives. The findings of this study show that the Muqtasmin group converged with the Quraysh leaders in their dealings with the Prophet (PBUH) and through their cultural activities, created obstacles for trade and pilgrimage caravans in religious discourse. However, the behavior of the Prophet (PBUH) and the newcomers, in contrast to their cultural movements and the set of factors of tribal relations, caused the failure and ineffectiveness of the actions of the Muqtasmin group.

How to implement and implement security in the form of an institution related to culture and economy depends on a complex network of individual, social and institutional relationships, in fact, security is a cultural, economic and... answer to the comprehensive needs of people and also Security is responsible for the protection of human beings, of which the government in the macro dimensions and the checkpoints in the smaller levels are its crystallization and embodiment, hence, understanding the concept of security in accordance with Malinowski's functionalism theory in response to the human need for security, is a problem This is research. In order to achieve this understanding of the technique of studying library resources, documents were observed and interviews were conducted. Theme analysis was used to analyze the findings in the form of functionalism theory. The themes extracted from this research in the form of "need", "institution", "mandate", "employees", "regulations" and "activity" have been the focus of the classification of the findings of the present research, the result of which is this security is a need. The answer to this need is possible only through culture, economy and related components.

In ancient times, a large area southeast of the Iranian plateau was called Makran. The first available accounts of Makran, known as Mecca, date back to the Achaemenid period. In the surviving documents from the Sassanid period, this area is mentioned as Makuran. In the Islamic period, Makran has been mentioned in various historical, geographical, and other sources. Although there are few reports left about the geographical, economic, and cultural situation of Makran throughout history, there is a clear difference in the existing reports. By carefully evaluating the existing reports on Makran, it is inferred that these reports can be divided into formal and informal reports. Official reports refer to the reports of military conquerors and government agents who reported on the situation in the region for specific purposes, and their reports were recorded in written historical and geographical sources. Informal reports refer to the reports of other geographers, historians, travel writers, and so on. The purpose of this article is to analyze the existing official reports related to the geographical, economic, and cultural situation of Makran in the past centuries. The present article is written using library resources in a comparative way with a description and analysis of data..

The years of the Taghut rule in Iran was the era of denying the true identity of the Muslim people and fighting against the spiritual and moral dimensions of human existence, based on which the Pahlavi government emphasized the element of Iranianness and denied the place of Islam in giving identity to the society and people of Iran, as well as adapting models Foreign culture tried to present an example of Iranian man who was mostly a western creature and lacked a clear understanding of his real existence. The people's desire for identity, which arose from the feeling of imperfection and ambiguity in their cultural and philosophical position, brought about the Islamic revolution, and as a result of the victory of the Muslim people, the way to return to the true self and acquire an authentic Iranian Islamic identity is smooth and great steps are taken to realize the ideal of a perfect human being. It was removed which is still going on./The years of the Taghut rule in Iran was the era of denying the true identity of the Muslim people and fighting against the spiritual and moral dimensions of human existence, based on which the Pahlavi government emphasized the element of Iranianness and denied the place of Islam in giving identity to the society and people of Iran, as well as adapting models Foreign culture tried to present an example of Iranian man who was mostly a western creature and lacked a clear understanding of his real existence.

The position of "Sheikh al-Islami" was one of the important religious positions of the Safavid era, which was established in the court, centers and provinces of Iran in order to spread the religious culture and teachings of the Twelve Imams and was able to leave deeply impact on various dimensions of the political-social system, especially the cultural structure of Iranian society.The basic question is, what is the status of "Sheikh al-Islami position" in this period and how did it influence the cultural-political developments of Safavid Iran? It seems that the cultural function of this position in this period left an important role in the cultural and political aspects of the Safavid era and was able to institutionalize the teachings of Ahl al-Bayt (AS) among the social classes. The most important function of Sheikh al-Islami, which was the strongest and most effective factor in strengthening the spirit of solidarity among Iranians and increasing the growing sentiments of the Shia religion, also this religion became an important factor in creating new works in the field of various sciences, as a result, the continuation of mourning in this period became official. The result of two political and cultural discourses is that on the one hand, the Sufi ruling body made the Safavid sect to respond flexibly to the needs and realities of the time, so as to move away from the beliefs and culture of the disciple and the religious order of the monastery. And on the other hand, it has motivated prominent and scattered Shia mujtahids and thinkers to collaborate and establish fundamental efforts in the direction of developing and deepening the culture and teachings of Shia religion. The result of this partnership was that a deep transformation took place in the court and government apparatus of Iran during the Safavid era, which included the official announcement of the Shia religion, the explanation and expansion of the teachings of the Ahl al-Bayt (AS), the development and expansion of the Shia culture at different levels of society, among the achievements and functions of this office which with the direct support of the Safavid rulers and the efforts of scholars, many symbols and religious ceremonies have been officially and publicly implemented. The following article examines and analyzes the cultural functions of Sheikh al-Islami's position in Iran during the Safavid era with a descriptive-analytical historical approach and using library sources.

Throughout history, nations have gotten to know each other's cultures and languages in various ways. This cross-cultural familiarization sometimes took place through war and imposing the dominant nation's language and culture on the defeated nation, and sometimes through commercial or religious interactions. In today's world, where political diplomacy is a strategic tool for creating various interactions between nations, the role of cultural diplomacy in creating and facilitating these relations is very important. Undoubtedly, one of the important ways to create cultural relations, strong cultural diplomacy, is to recognize these cultural-historical interactions. The present study wants to investigate the historical roots of the familiarity of Iran and Europe in order to understand how and in what ways the Europeans got to know the Iranian culture.With this aim, the foundations of cultural familiarity between Iranians and Europeans were examined historically in three periods: the first period, from 550 AD until the arrival of Islam in Iran. The second period, from the 7th century to the beginning of the 17th century, and the third period, from the 17th century to the present day. The purpose of this article is to investigate the reasons and methods of this acquaintance in the mentioned courses. These three historical periods are definitely different from each other in terms of duration, the amount of cultural exchanges and the type of statements exchanged.Therefore,first,the reasons and ways of creating interactions in each period were investigated, and then the results of this cultural familiarity were presented from a historical perspective. The research method in this article is the historical method based on sources, documents and books.Introduction           How the West got to know Iranian culture is an important issue. Many articles and books have been written in this field. The large number of these researches show that throughout history, cultural, political and even military and economic interactions and confrontations between the West and Iran have been important for researchers and historians. Preliminary investigations showed that the history of these relationships reaches more than five hundred years after the birth of Christ.The first cultural interactions between Iran and the West were religious interactions, and the prevalence of Mithraism and Manichaeism in Europe confirms this claim. In addition, studies have shown that these interactions have always expanded in different periods. Therefore, in this research, it has been tried to categorize these cultural and linguistic interactions in terms of time first, and then examine the types of cultural propositions exchanged in each period in order to determine what causes and factors made Europeans familiar with Iranian culture and Is it Persian? And which cultural propositions have been more or less durable in long-term interactions between them?Material & Methods Considering the long-term history of cultural interactions between Iran and Europe, this research aims to answer the main question: when did the acquaintance of Europeans with Iranian culture and Persian language begin? How was the beginning of this familiarity formed in different historical periods? From which point of view and based on which cultural propositions can the different historical periods of cultural relations between Iran and Europe be divided? The working method in conducting this research is descriptive and analytical based on the course of historical events related to the research questions.Discussion of Results & Conclusions     Studies have shown that the process of confrontation between Iran and the West can be divided into three historical periods.The first period between 550 years BC until the Arab Muslim attack on Iran, when all kinds of cultural interactions and statements exchanged in the 550-year period had a religious or philosophical aspect, and Europeans' familiarity with Persian culture and language in this period was mainly through the teachings of The religion of Mithraism or Manichaeism is sometimes weakened and sometimes improved.This research showed that the second phase of this cultural acquaintance, which lasted for about a thousand years from the 7th to the 17th century AD, was mainly based on scientific relations, and one of the primary reasons was the Muslim conquests in Europe. Conquest of lands between Iran and Europe helped spread Iranian and Islamic culture and sciences in Europe.The Crusades also helped settle Christians in Muslim lands and later accelerated the process of translation and this movement became a means to transfer and expand the knowledge, philosophy and culture of the East, especially Iranians.Studies show that the third and last period of this process, which is the main stage of familiarization of Europeans with Persian culture and language, began in the 17th century. Economic and political motivations played an important role in this field. Of course, other reasons such as Iran's access to India, European scientists' interest in synchronizing old geographical sciences with new information and sciences, as well as Iran's reputation as an ancient country added other reasons to the set of previous reasons. Therefore, there is no doubt that economic and political motives have played an important role in the relations between Iran and Europe. In addition, the East India Company played an important role in introducing Europeans to Iranian culture and language, because from the very beginning, company managers realized that their representatives would have difficulty in performing their duties without learning Eastern languages. They considered the reason for their lack of success to be unfamiliar with the habits and beliefs of the people of the East, especially Persian-speaking Iranians and Indians. Therefore, the brokers encouraged themselves to learn Persian language and literature from the very beginning. These reasons show that there have always been cultural interactions between Iran and Europe.

Much research has been done on motherhood, patriarchy, feminism, and filial piety, but so far no in-depth and serious research has been done on the position of the brother in ancient Iran and its remnants in the culture of the Kurdish and Lor people. The purpose of this study is to bring examples of the position of the brother in ancient Iran and his preference for children and husband (example of the story of the woman of Intafern and Hanboui), The reflection of this story in the popular culture and literature of the Kurdish people and Lor; Also, the study of the remnants of ancient brotherhood in the culture of the Kurdish and Lor people. There are many proverbs, poems, songs and beliefs about the place of the brother in the culture of the Kurdish and Lor people, all of which express the remnants of the brotherhood of the ancient world in the culture of these people. This research seeks to find answers to the following questions: This research seeks to find answers to the following questions: Why is a brother still preferable to a husband and wife in popular culture and literature? Why is the niece considered to be of uncle descent? And why in the epic literature are the people of Lor avenging the murder of their nieces and nephews? In this research, an attempt has been made to address this issue in a descriptive-analytical manner, citing library sources and oral interviews.

Social harms of a part of the citizens especially in the city of Tehran, was one of the consequences of the First World War in Iran. Therefore, the municipality of Tehran helped the orphans to reduce social crises, a large number of displaced women were covered by the social security assistances. In order to strengthen the foundations of the family and to monitoring marriage, divorce, inheritance and ownership, the provisions of the Civil Registry Law were taken more seriously, and for those who refused to register, there were many penalties. Until the following years, when the registry office, health centers and boarding schools were removed from the municipality, this institution was responsible for the process of Socialization. Therefore, the main question of this study is that what was the role of the municipality in controlling the social harms during the years between 1921 to 1941 for the process of reducing social harms among the lower social classes? Based on the descriptive-analytical method, this study shows that the municipality of Tehran in this period, according to the policy of centralism and with its wide power, was largely able to control some social disasters. But as the authority of this institution was limited, the former crises more or less continued.