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

Iran’s strategic location, coupled with the presence of economic opportunities, has resulted in the establishment and development of a well-structured communication network in the past. The numerous caravanserais and robāts, serving as roadside inns within the geographical and historical context of Iran, highlight the significance of this network. The eastern region of Iran, acting as a key commercial route during the Islamic era, boasts a plethora of architectural marvels in terms of roads and the buildings along the routes. In 2016, a study was carried out in Jokhāh Village, situated in the Montazerieh district of Tabas, to investigate the archaeology of the area. The research specifically looked into two caravanserai buildings, conducting comparative studies to analyze their architectural design and function. Accordingly, the questions of the study are as follows: 1- What is the history and construction procedure of the two Jokhah caravanserais? 2- How should the function of these two buildings be evaluated relative to the other rural elements? This research serves as a fundamental investigation grounded in historical analysis. Data collection was conducted through field studies and the library method. Findings suggest that, from a historiographical standpoint, the older robāt of Jokhāh can be associated with two middle periods, while the younger caravanserai is linked to the Qajar Period. The architectural configuration and location of the old Robāt classify it as an out-of-town roadside edifice, while the younger one could be identified as an in-town building.

Trade has been one of the most important parts of people's lives since the past, through which people could satisfy their need for different goods through exchange with each other. In fact, the need for different goods that either did not exist in a land or was very limited opened the way for business trips so that merchants and traders could supply the different goods needed by the people of their cities from other cities and lands. Therefore, the expansion of business trips created the need for different shelters along the way to the destination city; Because merchants and other travelers needed to have a short stay in a place to buy and sell in addition to rest. Funduk was one of these shelters, which is comparable to Khan with some differences, As the Khan was a place for travelers to stay, it also had a commercial function for merchants. Khan could be built both inside the city and outside it on the route of the caravans. While Funduk was a commercial place as well as a residence for merchants and other travelers, which was built inside the cities. This research aims to answer this question by using the available sources, what were the places and functions of Funduk in the west of the Islamic world. It seems that Funduk was more of a commercial house with the possibility of temporary accommodation for merchants and travelers, which was built inside the cities, but the appearance of the building and even its functions were different based on the type of stay of travelers and the existing conditions in each period.

One of the characteristics of the Safavid era was the beginnings of the Shi'i movement, which manifested itself in the form of the concept of Mahdism. The authors of the present study have tried to pave the way for the pathology of Mahdism in the mentioned era , assuming that Mahdism in the Safavid period was faced with functional aspects as well as dysfunctional and non-functionally aspects, and in this way, they have tried to keep their critical distance from the generally ideological readings of this matter. The research question can be formulated as follows: Did Mahdism, in addition to its existing functions, also face dysfunctions and non – functions? What are these? The results of this research show that the functions of Mahdism in safavid are  A: Territorial integration; B: Formulation of "national" solidarity; And in the aspect of  dysfunctions regarding are A: the emergence of false claimants; B: creating an ideological cover to justify the lord-servant structure; C: Inability to re – assimilate social forces; And in terms of non-functionally, it also includes the gradual deterioration of the Safavid style of governance. The aforementioned findings are based on the historical-analytical study method and relying on an interdisciplinary approach (historical-sociological) and based on Merton's theory of functionalism, it is concluded that - perhaps, considering the multitude of dysfunctions and non-finctions regarding Safavid Mahdism, the Net Balance  in Merten's theory  is more dysfunctional and non functional than functional

During the Safavid era, some of the structural and functional aspects of government positions underwent transformations, and in the course of it, some institutions were developed and evolved in order to implement Sharia laws, and some were separated by the Safavid kings and assigned to different institutions due to the multiplicity of duties. Among them, Hasba institution, which was one of the institutions related to the judicial system and based on the religious and customary rulings of the society, had continued with ups and downs during the Islamic era. Many of its functions were assigned to other newly established institutions. In this article, based on historical sources and descriptive-analytical method, the developments of one of the most important governmental institutions have been investigated at the same time as the establishment of the Shiite government of the Safavid religion and the impact of the religious orientation of the kings of this dynasty on the duties and functions of this institution. The most important findings of the current research show that the Safavid kings performed some of the functions of the Hasba institution and delegated its extensive functions(unlike in the past periods) to other institutions. The result of these developments at the end of the period was the limitation of the powers of this institution along with fundamental changes in its functions

In the Qajar era, hunting was one of the common ways of entertainment. During this period, the king and his family members and the governors of some regions were very interested in hunting and hunted in various ways. In the meantime, hunting with peregrine falcons had a special place in the pastime of courtiers and nobles, especially during the era of Naser al-Din Shah Qajar. In this research, using the descriptive-analytical method, we seek to answer the following research question: What was the position and function (individual and social) of hunting with a goat in the Qajar period? The findings of the research show that those who were able to buy hunting birds by spending a lot of money, hired skilled bird hunters to prepare them for all kinds of hunting on the hunting grounds. Due to the high costs and difficulties related to training and maintaining the falcon, this method of hunting had become one of the most difficult methods of hunting, and only kings, governors, and princes were able to do this type of hunting on a large scale. Hunting with a hawk was used for purposes such as fun and entertainment and to show the greatness and skill of an individual in hunting.

Troglodytic, as structures that are made without the use of usual materials and just by digging the ground or rock and mountain, are important in terms of issues such as adaptation to climate and environment and the optimal use of energy. Isfahan province, as a vast province with an area of about 106786 square kilometers and with different climates, has many examples of troglodytic architecture. This research was based on descriptive-analytical method and its aim was to study the distribution of 19 cases in Isfahan province and discover possible patterns and correlations between their locations and various cultural and natural environments factors. This study sought to answer these questions: 1) How is the dispersion pattern troglodytic of Isfahan province, relative to elevation, distance from water resources including seasonal and permanent rivers and Qanat, slope, distance from roads, location relative to villages and cities and climate and temperature? 2) If these troglodytic are correlated with the mentioned factors, what is the reason of this correlation? And 3) is it possible to determine the use of these troglodytic according to the results of this research? The method was includes collecting information through articles and reports related to archaeological surveys and excavations, gathering spatial and geographical information of the studied troglodytic such as geographical coordinates by field method and finally analyzing the obtained information and classifying them by ArcGIS software. In order to achieve more accurate results, the troglodytic were divided into two categories based on function: residential troglodytic and defensive and ritual troglodytic. Based on findings, it was found that those troglodytic had residential use or generaly were used daily, are more correlated with environmental and geographical factors. On the other hand, the second category of troglodytic, which were built with the aim of hiding, are more related to cultural and human factors. It can be said that in the dispersion pattern of residential troglodytic, environmental factors and in the dispersion pattern of defense and ritual troglodytic, cultural factors have priority.

The social system of the village has been based on collectivism since the past. In this type of social life, the elders of the tribe had high prestige and dignity. In each village, a few elderly people who were at the head of a large tribe or clan were known as village elders, and many of the villagers' problems were solved by these people. But after the White Revolution, the government tried to increase its role in rural affairs; Therefore, the ninth principle of the revolution was proposed under the title of the House of Justice, which is considered an important milestone in the history of the judicial system of contemporary Iran, because the government, in creating the House of Justice, while maintaining the traditional structure of villages and solving problems through people approved by the villagers (members House of Justice), tried to put more emphasis on the importance of reforms in the country by establishing a new institution in terms of administrative bureaucracy. Therefore, it is very important to examine their performance and the effect they had on the judicial system of the villages. The upcoming research is trying to use the library and documentary resources of this period, by using the descriptive-analytical method, to examine the functions of the House of Justice institution in solving the problems of the villagers. The results of the research show that although this newly established institution was effective in solving some of the problems, but due to the lack of strict monitoring of the performance of the members by the supervisors, the existence of many problems in the villages, the House of Justice institution is not able to solve the issues in many cases. It did not exist and its main functions (implementing justice) were not implemented.

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.

One of the most important cultural and civilizational activities in the Shiite government of the Fatimids (297-567) was the establishment of a scientific center called "Dar al-Ilm" along other scientific and cultural centers. Analyzing the functional aspects of this scientific center can present a suitable model to the Muslims who are in the path of reaching the modern civilization. Analyzing this issue by using descriptive-analytical method shows that this scientific center which was established at the time of al-Hakim bi Amrillah (389-411) the sixth Fatimid caliph, had various functions. Teaching different sciences like jurisprudence, recitation, astronomy, grammar, mathematics and logics was among the duties of this scientific center. One of the most significant functions of Dar al-Ilm was its propagating aspect. Ismaili propounders who managed this scientific center, in line with the policy of Ismaili government of the Fatimids, planned the affairs of Ismaili invitation and propagation in this center. The existence of a huge library in this scientific center, in line with facilitating the affairs of teaching and propagation, has been very valuable.

With the advent of Islam in the Arabian Peninsula, its decentralized and undeveloped structure was faltered. Social and political system ruling it, which was based on the tribe, reacted to Islam to survive and to continue his life, and among them some tribes and clans which accepted Islam and recognized it functions, provided a basis for the formation of Islamic State by migration of the prophet of the Islam and the Muslims. The difference in approach of these tribes in two poles of Islam, Mecca and Medina, one of them the origin and the other one a context for spreading the mission of the Prophet, is investigated in this article relating to their Qahtani and Adnani descents. Merchants and nobles of Mecca considered Islam as disruptive for their economic and social system and objected to it because they considered it malfunctioned. Adversely, the farmer people of Medina who wasn’t germane of Qahtani descent, accepted Islam and considered it the Mouthpiece of peace that had functions for them. This article aims to statically analyze the behavior of these tribes and clans, using the theory of Robert King Merton, regarding their relationship with the Qahtani and Adnani descents, in the range of perfect companionship, maximum companionship, half companionship, minimum companionship and non-companionship. The research method is based on analytical-statistical method and data is collected from the library. The findings indicated that Qahtani Arabs had the highest association and Adnani Arabs had the least association with the Prophet of Islam in the twenty-three years of his prophecy. Among the reasons for this fact we can mention the civilization history of Qahtani Arabs, urbanization history, as well as more familiarity with monotheistic religions, and also, permanent settlement of them in the same land which has raised their tolerance threshold to accept new cultures.

Since their first battle in the first century BC (96 BC), the two ancient powers of Persia and Rome engaged in struggles and conflicts that lasted up until the decline of the Sassanid dynasty and the invasion of the Muslim Arabs. Border cities such as Artashad had a major role in these conflicts. Therefore, considering the importance of the subject, the present study attempted to examine the construct and functions of the border city of Artashad.
Employing the descriptive-analytic research approach and based on library resources, it was found out that the city of Artashad was founded by Artashes the king of Armenia in the second century BC (c. 176 BC). This city had a solid structure and was also equally attractive for Persia and Rome because of its geopolitical, political, military, and economic and trade aspects. Therefore, each power sought to gain control over this important city. Overcoming this city meant the key to Armenia. By conquering this city, the two ancient powers could use it as a resting place for their armies and for storing their arsenal to the end of invading the other. Capturing Artashad as one of the trade centers was also important for the either empire and it meant reaching abundant financial gain from this border city.

Flags are not only pieces of fabric fluttering. From ancient times what makes these objects differ from the other objects with the same material, color and design, are the special functions. Flags and Banners in every period had different functions such as military, religious, ethnic or economic. In any case, flags are charts of ideas, thoughts, goals, ideology and worldview of their owners, so pictorial motives and theirs various components should be simple and clear, it needs to transfer the basic concepts of beliefs, goals and objectives of their owners. For this reason, considering the closer inspection banners, components and symbols used on them, it should be notified about the foundations comprehensive military, political, religious, class and social achieved in that period, an aspect which in studies less attention has been paid recently. Flags, because of their special duty, are distinguished from the other objects which are the same color and have same role. Making banners is always the best kind of material were used and the position of carrying the banner was always one of the high ranking position, therefor it shows that how high is its place in the passage way of history. Among some of the documents remaining from the Safavid period there are references to all kinds of flags and banners in this period which compared to other historical periods their quantity and quality are considerable. Besides of documents; artifacts and archaeological evidences, such as a variety of related paintings in manuscripts, murals paintings, Moraqa’s, coins, flag finials or the few remaining textiles are useful for the classification and recognition better and more efficient of flags in this period. Author is trying to rely on the remaining documents and archaeological artifacts from Safavid period, presenting a comprehensive classification of different flags and banners in functions and forms. This study is based on the findings method and through library and field research and their combination, and descriptive analysis is applied. The results of literature reviewing and remaining evidences from the Safavid period indicates the presence of flags with various functions in political, military, religious, economic, ethnic-tribal and royal with different forms, colors and signs. One of the most important groups in Safavid period was official flags. These flags had a motif as the lion and sun and they were triangular form with one or two tenons or multi-blades. Before this period, lion and sun was as a symbol of prosperity and power. Official flags were used in international and diplomatic relations to reflect the power and greatness of the Safavid dynasty. Official flags were different from Royal one which used for the king and the high level princes. Royal flags used to confirm the presence of the king and the princes in combat, parties or even for hunting. Special flags for morning times used for the funeral of high level people and court officials and also used in rituals of the Shia’s Imams (AS), especially in particular ceremonies of mourning for Imam Hussein (AS). These flags were in different forms like triangular or band shapes or Kotal shapes. Safavid kings used these religious flags in their battle field because they wanted to show their combat as a religious one. They also have used some holy verses or phrase or holy names for divine help for their victory in the battle fields. Expanding the economic relations with neighbor countries or other states was the reasons of presenting the commercial flags and because of this foreign communications; the motif on the flags was the lion and sun. Documents in the Safavid period referred to local flags, but unfortunately due to lack of documentation, there are not a lot of details about it.

The multiplicity of Safavid religious and cultural buildings such as mosques, through their functions suggests that the focus of this reign is on apply of religious policies to social behavior management. Such religious managements are one of the factors of consolidation of power and its further survival. Although such policies, are applied in previous reigns, but Shiism formalization is marked by different functions in this period that show its distinctions. The provided statistics from mosques in this period, especially in the first half, show the fact that the religion had a basic function in social and political affairs of Iranian society and Safavids managed to achieve their religious, political and social purposes by using available potentials and capacities in such places. The results of this research illustrate that shia juris consults manage to spread Shi’ism in Iranian society through devotional and didactic practices and partly controlled social manners. Performing such shia sermons as Friday Prayer, mourning for the Shiite Imams shows that Safavids has provided different conditions for mosque’s functions.

Concerning the penetration and development of French language in Iran, present article is trying to scrutinize a part of unknown cultural history of Qajar era. By the rise of the period, especially in the reign of Mohammad Shah (1250-1264 A. H.), not only the socio-political causes, but also the different institutions, nobles and personalities took an important role to penetrate and develop of French language and literature in Iran. But in this trend, the most important role was held by «The French Alliance Schools», established in 1889 (1307 A. H.). Hence, the causes and the elements that provided the ground for such penetration will be investigated, initially. Then, in another part, beside the reflection of the aims of French Alliances, the quality of their establishment and the challenges they faced in Iran would be studied. At the end, the extent of French language and literature development would be surveyed in Iran.

As an important feature of Neo-Assyrian palatial architecture the palaces’ plan shows a unique pattern in situation of the spaces sharing in function. The pattern makes possible to identify the defined spaces such as outer court, inner court, residences, service spaces, and throne hall in the first view. The throne hall of Neo-Assyrian palaces is considered as the most important space of the royal complex. Therefore, the throne hall benefits from the most facilities and decorations and situated in the most suitable place in the complex. Due to the attributes of throne hall it is possible to recognize the special space in the Neo-Assyrian royal complex using archaeological method and spatial analysis.

In recent years, proceeding written data based on oral histories has been considered as part of the oral traditions of oral history. The fundamental error of this view is clear when defining the term “oral history”, which is: the act of collecting historical data based on narratives and stories that have been quoted orally. This definition precedes the scientific method of “oral history”, i.e. gathering historical information based on targeted, active and informed interviews.Oral history is fundamentally different from that of oral tradition; oral tradition is a way of transmitting general cultural issues from one generation to another. In different societies oral traditions share some similarities with each other despite the fact that various factors such as race, religion as well as natural and human geography have caused fundamental differences.Oral history, as used currently, refers to the act of collecting evidence and documents, through various scientific methods, mainly active interviewing. Previously, portable voice recorders were commonly used which was employed scientifically and more extensively; thus, it were possible to store the oral evidence. Moreover, the expansion and development of democracy in the modern world spreads the functions of such methods to all classes and strata of civil society. This paper aims to, in addition to revising of oral tradition, to provide further details on its background and functions in different communities. Also an analytical comparison between oral tradition and oral history will be discussed.