جستجوی مقالات مرتبط با کلیدواژه « نهادهای آموزشی » در نشریات گروه « تاریخ »

For a long time, Iran's geopolitical position has attracted the attention of policy makers of many countries. In the meantime, one of the countries that seeks political and cultural relations with Iran has been the United States. The change in the general policies of the United States after the First World War made this country come out of political isolation and present itself as a superpower in the world arena. In the second half of the 19th century, America decided to expand its cultural relations with the world, including the Middle East. At this point, cultural relations between America and Iran were completely separated from political relations; But during the second Pahlavi period, American cultural goals were completely in line with the foreign policy principles of this country. The establishment of cultural institutions in Iran, including the Iranian-American Association, was to achieve these goals. Therefore, the effort and direct cultural activities of America through the association to find a way to approach the youth can be considered as one of the areas of control of the education and training system; Therefore, the current research is trying to explain this issue using a historical method based on archival documents and reports and using a descriptive-analytical approach. The findings of the research show that the American cultural programs in the form of the Iranian-American Association were completely consistent with the American foreign policy in Iran to influence the educational and academic levels of the country.

Despite the small territory, the local government of the Salgharians (Atabegs of Fars) was bright in terms of culture and education. Researchers have been working on the political and economical approaches of rulers often and have not paid much attention to the important functions of educational institutions. Through the descriptive-analytical method, this study seeks to answer the question that what was the position and function of Fars educational institutions in the Salgharians period. Findings indicate that the educational, nurturing, legitimizing, and dedication-oriented functions of the Salgharians’ educational institutions have been effective in the development of intellectual and narrative sciences, generating income for educational staff and the cultural and social prosperity of the Fars in that period. The relative security and welfare, the Salghari rulers’ policies against the invasion of the Mongols, building educational institutions such as schools, ribāṭs, mosques, hospitals, monasteries, and attracting scientists and artists flourished the Fars culturally in the Salgharians period.

The Samanids era has a special place in the history of Iran due to important scientific and cultural developments and is famous to the great flourishing of Khorasan.The greatest scientific and cultural figures of Iran and Islam, such as Avicenna,Birouni,Zakaria, Razi appeared in this family or affected by them later. With the support of the Amirs and the Samanid ministers, for the first time, independent educational institutions, called schools, were created in major Samanid cities such as Bukhara and Neyshabur.One of these schools was the Beyhaqi School in Neyshabur. Abolhassan Mohammad ibn Sha'yb ibn Ibrahim Beyahi Neyshaburi Shafei(MA 324 AD)was one of the leaders of the Shafiqi religion who founded this school to nurture Shafi'i jurisprudents. The 4th and 5th centuries’ prehistoric school of Neyshabur, which was founded before the establishment of the Military, was the place of teaching, education, proclamation, and the resettlement of the students and Sufis.This research attempts to carefully consider the activities of the Beyhaghiey School.The research method is descriptive-analytic and gathering method is library information.

Iranian history and civilization has strong cultural and scientific foundations and infrastructures. In this regard, education and academic centers always had a very lofty position and were considered as one of important cultural civilized achievements. The goal of the present research was to study education and educational institutions in Ale-Ziyar dynasty and how this educations are reflected in Eonsor-Almaeli’s Qabushnameh. Methodologically, the study is a descriptive-analytical study and data were collected in a library method. Mosques, schools, and scientists’ houses were the most important academic and educational centers in that period. In the Ale-Ziyar territories, education has been the focus of much attention by the rulers. The position of scholars in the court of the rulers of Al-Ziyari has been well respected and Qabushnameh was a good platform for developing ideas and strategies for education in the society. Eonsor-Almaeli has used some tools such as story, allegory, anecdote and various educational methods for compiling Qabushnameh.

Rusification in its cultural aspect was an attempt for the cultural annexation of Transoxiana to the Russian civilization in Czarism, which by no means was similar to the European culture. According to this policy Russian colonizers, opposed to Islam, targeted on Transoxiana’s Religious organizations and Educational System. The trend of this process in the field of education, applying by Russian representatives who used to call the Islamic organizations “the centre of Islamic fanaticism”, and then the reaction of Muslims to this critical subject is one the most pivotal concerns in this period. The plan was to restrain the governmental support from old fashioned educational system. It would eventually lead to fail and eliminate the old schools in competition with Russian alternative institutions so called Russian Schools or Russian – Indigenous Schools.
Contrary to the Russian expectations, a new kind of local educational system was formed instead, namely, New Principles schools (Madares- e Asl- e- no/ Jadid). The structural pattern although was imported, it was in a great extent successful and made Russian to take a crusial turning point in their domination policy.

Learning from ancient times to the present were over complex system in which the Proportional to the degree of civilization, governmental, political, social and religious change circumstances in any period. One of these periods is the reign of Timur's successor’s era (912-807AH.). In this era gained momentum educational institution and the kings, princes, rulers, scholars Khavatin and each had their share in the growth of the institution concerned Following the death of Timur in the territory of his successor , Shahrukh, Despite the relative peace, political stability and security was to improve the of livelihoods. Then, the scientific and cultural movement was prepared, and the schools, libraries and learning circles was built underlying to the efforts of many kings Khavatin and Rulers. Timurid sultan, the one hand, providing educational facilities and for the welfare of teachers and students on the strides of science and the improvement and the other hand, pursued the legitimate government. The most striking feature of Timurid rule was penchant of some these sultans for the growth of science, literature and built the educational centers. The multitude construction of the educational institutions It was so, that Jami claimed, has not made the school size in any period of Iran history .In this study, the authors were focused on library resources and used a descriptive and analytical method .One of the most important findings of this study was the significant role of the kings, ministers and Khavatin on the construction of schools and the educational institutions, function of libraries , writing the books and follow to a systemic educational system.

The present article is to mention scientific -cultural policy of Fatimids emphasizing on the propagation of education and training. From the beginning of governorship in Egypt and simultaneous with the stabilization of power, Fatimids were engaged in scientific and cultural activities. Since, one of the fundamental elements of duration of power is science and strengthening of the general culture through a scholarly approach, they should have strengthen their scientific independence reliant on their native rich culture in order to protect any passivity towards the two political and scientific rivals (Abbasids and Buyids). The scientific-cultural background of Egypt was a good persuasive element for the cultural activities of Fatimids. In this regard, Fatimids tried their best to set up a strong scientific structure with all aspects of structure, content, and training elites. To achieve their objectives, they established a lot of educational and research centers such as mosques, library and schools and utilized a large amount of material and spiritual facilities in this regard. Moreover, they invited scholars and scientists of other lands to their court in order to benefit from the scientific potential present in the other Islamic lands. The outcome of these non-stop trials was the development of scientific centers and various prevalent classes in different scientific areas.

In this period, three French educational institutions, after having been founded in Paris, established gradually their schools in Iran. These institutions consisted of the Lazaristes schools, French alliance and Israelite alliance schools. But, quality and quantity of their activities, that formed a part of unknown Cultural history of Qajar period, haven’t been much investigated. Therefore, this article is going to study, first the aims of these Institutions, then the circumstance of their establishment and development in Iran. Furthermore, these modernist schools have encountered, in a traditional society, the socio-political challenges that affected the results of their works. Hence, this article will investigate, in another part of this study, the quality and the results of these challenges, in order to present a better valuation of the total activities of the French educational Institutions in Iran.

Toghrol Beik established a huge Empire with his succor and ambition in 429-455 AH. Then, his descendants; i.e. Alp Arsalan (495-566 AH) and Malekshah Saljuki (485-495 AH) have prevailed the peace and security on their social and political dominion, with the help of their tactful and famouse minister's experiences – Khaaje Nezamolmolk Tousi- and then have reached the power and greatness of the Empire to the highest point. The learning spirits of rulers and their interest to build the welfare institutions, mosques, carvanserais, libraries, academic homes, hospitals, school houses; good management and competency of Iranian cultured ministers – particularly Khaaje Nezamol molk Toosi (485 AH)- provided a new chapter in the history of Islamic culture, especially the formation of scientific centers and schools that distinguish this age from previous periods so this age called: '' The Establishment Of School Movement ''. The movement that began in Baghdad with establishing the first Nezamieh school(459AH) and it wasnt long before its results and effects involved the social and political realm of the Abbasian Caliphate and Islamic east; during the cultural exchange, it turned to the model and example for scientific centers and ancient universities of Europe. Besides school, other educational institutions such as: mosques, libraries, scholar's homes, hospitals, school houses have played an effective role in Islamic culture; developing and expanding of science and technology and training the scholars and scientists that this article attempt to introduce these institutions and cultural outstanding personage in this age as a brief.

Children education has existed first at home in the form of modeling and inculcation since ancient times. Since education has cultural value, it prepares children to live in society. For sure the social and economic circumstances play a role in the quality and the realization of education. In the course of historical changes the educational tasks turned into institutional ones, and are assigned to education institution. In post-Islam Iran, the institution, which had its roots in the culture of ancient Iran and religious teachings, undergone rapid changes and appeared as a remarkable feature throughout the country. After Mongols’ attacks and Teimoor’s military moves, tribal governments spread throughout the country and in some parts governmental institution was established independently. However, Iranian culture and associated institutions like education more or less maintained its unity and homogeneity. After the collapse of tribal governments, the termination of Ghara Ghoylo Torkman government, and weakening of local governments, the Safavids took power. Gradually, Iran regained its social and political solidarity, and enjoyed “national” independence. However, the unity created was through force. It employed cultural institutions based on a special Ghezelbash Shiite. Culture(art, thought, and education) lost its dynamism, and developments were noticeable in some aspects of culturalmaterialistic(architecture and decorative arts).