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

There are many photos from the Qajar period, some of which belong to women, especially the women of the Naseri harem. Regardless of the type of women's clothing, the body and face of some of them raises question. Fatness of the body and especially the features of the face raises questions that do not require simple and superficial answers, but a deeper analysis with regard to the cultural history or the history of the visual culture of Iran; Therefore, we can ask: What is the difference between the representation of women in the paintings and photographs of the Qajar period, and what was the function of the hair behind the lips on the face of these women? That this feature is merely an aesthetic issue or a kind of facial makeup and can be generalized to all women or a sexual issue and belongs to nobles, is the chapter of disagreement with previous research and the reason for the necessity of conducting this research; Therefore, the issue should be formulated in the field of sexuality. This research is qualitative and fundamental, and its approach is descriptive-analytical and used in a critical way. The methodology goes back to the concept of “Gene-analysis” and the opinions of Foucault and Lacan, which organizes the theoretical foundations of research in a “psychoanalytic” approach in terms of social and unconsciousness. One of the major differences between the faces of women represented in paintings and photography of this period is the pseudo-mustache, which in a patriarchal society can be considered a “mask” to overcome “lack” and of course signifying the presence of masculine power for some women in the harem, under the concept of “Symbolic male” in front of other women, men and the congregation at the edge or base of the pyramid, under the title of “symbolic female”.

The history book of the second year of high school provides a reading of the history of Iran in the Mongol and Ilkhanid periods, which is more than an identity-based representation based on a problem-oriented re-reading and a link between that experience. -Historical histories with some issues of the present time, which has been written only with a descriptive and of course concise approach. What is clear is that the period of the Mongol rule in Iran is one of the most important periods in the history of Iran in terms of the continuity of the idea of Iranian identity and culture and the gradual transition of Iran from this period. Emphasis is on this importance from some identity-cultural perspectives, of course, in the realm of the institution of education; An institution that is the most important and powerful institution in creating culture and strengthening the foundations of identity in society.

The texts are written for particular purposes and consciously spread their discourse, power, and mastery among audiences, competitors, and opponents. The same is true for fictional texts. AlamAra shah Isma'il is a special epic narrative of how he comes to power, his progress, and the continuous and fast process of his changing into a symbol of power and courage. One of the tools creating such a narrative is the letters in this book whose careful examination declares the author’s specific purposes and his point of view. In this study, inspired by Fairclough’s critical discourse analysis model (in three levels of description, interpretation, and explanation) and according to Persian rhetoric, a model with a native approach has been designed, the text is described at a linguistic and rhetorical level and by its comparing with other sources of the period, their purposeful impacts has been investigated and then the author’s purposes and discursive conflict has been explained. In these letters, the process of gaining power and conflicts between the Safavids and the internal claimants of the monarchy, Timurids, Uzbeks, Mughal Empire, and Ottomans are represented. This examination demonstrates the negative correlation between magnification and exaggeration in the merits of rule in Shah Isma'il and in contrast, the lack of these characteristicsin his opponents. The increasing power of shah Isma'il, after the defeat of Chaldiran, stops and the text further tells the story of his competitors’ weakness. The correspondence of the Shah Ismail to induce the Safavid discourse, after this incident, has significantly declined

Most of socio-cultural and even political concepts and meanings in historical monuments have formed after the creation of them and in the process of audience communication with those artifacts, influenced and hide in many cases. Therefore, in order to study the process of semantics in Alisha Ark of Tabriz from the time of its construction in the Il-khanate period to the present time has been used descriptive-analytical approach and semiotic methods. The question is how the meanings of Ark have transformed based on surrounding context and elements of the Compound Building. The results indicate that during the Il-khanate period, the Compound Building of Alishāh was a representation of the main foundations of government, including: political power (palaces), religious power (the grand mosque and monastery) and economic power (the main part of market). In the Timurid period, its semiosis criterion was modified and divided with other monuments (the Compound Building of Mozaffariyih and the Compound Building of Sāhib-Ābbād). During the Safavid period, the original context of the ark changed and the architectural elements became a virtual representation of military power. In the Qajar period, it became a symbol of national efforts and in Pahlavi period, it was a manifestation of tradition and modernity. In the period after the Islamic Revolution, the Ark has been made both recontextualization (construction of a large musallā instead of the first Il-khanate mosque in the northern part of Ark) and has found a museum and tourism function.

Since works of art and the universality of art originate on the one hand in line ‎with society and on the other from the human tendencies, so archeology and even ‎anthropology, certainly cannot express human's senses, but based on the material ‎evidences left, some ideas can be put forward. In fact, archaeological evidences ‎and cultural artifacts have the task of transmitting information. Therefore, ‎studying and comparing the cultural materials of different sites is important as one ‎of the most useful and effective approaches in archeology and art in tracking and ‎understanding the cultural interactions of one another. In the present study, 12 ‎samples of painted pottery fromTape Pardis and 6 painted samples from periods ‎II and III of Cheshmeh Ali in the central plateau of Iran were ‎metarepresentationed to identify the extent to which Tape Pardis's printed pottery ‎motifs are influenced by Cheshme-Ali's printed pottery motifs, because motifs are ‎one of the main sources in metarepresentations and over-representations. The ‎results of this study show that the pottery maker of Tape Pardis has considered ‎the main basis of his pottery decorations as Cheshmeh Ali motifs. This ‎descriptive-analytical research was carried out through library studies and ‎museum's specimen research. And the motifs in each area are analyzed separately ‎and finally the motifs of both areas are metarepresentationed together.‎ Since works of art and the universality of art originate on the one hand in line ‎with society and on the other from the human tendencies, so archeology and even ‎anthropology, certainly cannot express human's senses, but based on the material ‎evidences left, some ideas can be put forward. In fact, archaeological evidences ‎and cultural artifacts have the task of transmitting information. Therefore, ‎studying and comparing the cultural materials of different sites is important as one ‎of the most useful and effective approaches in‎

Sheikh Fazlollah Noori was represented as a negative figure in constitutionalism discourse’s historiography that defended the constitution revolution at the beginning but finally his disagreement with two other constitutionalist clergy leaders, Seyyed Mohammad Tabatabaei and Seyyed Abdollah Behbahani lead him to join anti-constitutionalists and advocates of despotism, and accompany Mohammad Ali Shah; the shift that at the one hand encouraged the Shah to murder and suppress constitutionalists, and at the other hand caused Sheikh to be on trial and execute. But during Islamic Republic reign, another representation had been presented against the representation. The research problem is that in the era of Islamic Republic which and why representations of Sheikh Fazlollah Noori personality did replace the noted representation in historiography of constitutionalism discourse? For this problem, Critical Discourse Analysis Method, specially Wodak’s Discourse Historical Approach, is applied. Findings show that in the period of Islamic Republic, influenced by social-political context which characterized as anti-monarchy, anti-West and Gharbzadegi (Westernized), anti-imperialism and anti-intellectual, Sheikh Fazlollah Noori was represented as a great and positive character who was independent, advocate of Velayat-e Faqih (Guardianship of the Islamic Jurist) and Islamic government, and obviously opposite of monarchy and West-struck-ness, like all clergymen resisted ceaselessly against colonization and despotism, and died a martyr in this way.

Recollection in the form of self-litigation was one of the common forms that was accepted among contemporary Iranian women and became an "arena" for displaying "self" in the light of the recognition of "another." This paper deals with a hermeneutical interpretation approach in the conceptual framework " Paul Rickworth's narrative identity "Following the answer to the question of how" another "is represented in the narrative of women, the memoir of the family, Abdul Hussein Mirza Farmanfarma, has come to show that another description forms a part of the author's narrative identity. From this conceptual framework such It has been argued that the "other" representation has a direct connection to the narrator's discourse system. The underlying reason is that the "other" description in the memoirs of Maryam Firooz has a strong connection with the party and ideological perspective and the identity represented in it. In the light of the star of the rulers, the gender identity of a woman, with her own representation of a different conception of the reality of the patriarchal community, The description that each month of the governors, regardless of the severity of the influence of the two views, can be seen in the sympathetic discourse with the past.

The nature of monarchy in national, authoritative and ideological government was one of the significant issues attended by travel book foreign authors in Safavid era. Through the methodology of critical discourse analysis particularly the interpretation of Fan Liven from the concept of representation, the present research endeavors to represent an image presenting the discourse of travel book from the nature of monarchy in Safavid era. The findings of this research illustrates that in these travel books, the representation of Safavid king has been done from two dimensions: first, representation of monarchy as an issue observant on metaphysic and tradition, second, the representation of monarchy as a position and nature based on qualification. The image developed out of representation in these travel books includes a vast circle from the meaningfulness to the attribution of causes to effects.
In this judgment, the status of monarchy in Safavid era has been illustrated with two material and non-material aspects. In this representation, king has been illustrated by five sources of this dynasty like Sufism, Shiism, and tradition of Iranshahri – Iranian ideal king, Iranian- Shiite interpretation from Islamic caliph as well as the early movements of lawfulness on the basis of qualification developed out of the new movement of western modernity. These authors have attempted to represent the quality of king’s relationship with the court, elites and classes and social states in addition to description of king. In their view, the relationship between the nature of monarchy and the other classes except Shiite scholars and jurisprudents has been generally linear and unidirectional.

Constitutional revolution is considered as a new stage in Iran's social and political history. Following this revolution, some modern notions and perspectives took place in the country's political arena. The constitutional revolution is the outcome of the will of the Iranian society in order to make most of its ideals and mental products concrete. One of these notions was the legislation and the other was the representation that in the shade of the establishment of the national council parliament became salient. This article aims at investigating this system's foundations and structure from the viewpoint of the recent parliamentarian scholars. So the centrality of this article, in order to have a better organization and objectivity, is on the views of two important current scholars who are sheikh Mohammad Hussein Gharovi Naeini and especially his book “tanbih alomma va tanzih alamella” and sheikh Esmaeel Mahallati and his book “al laeali almarbotah fi alvojob almashrootah”.

Researching of Islamic historiography texts will be considered as a path for understanding Muslims thinking way about the past Islamic first centuries. For this issue we can have a different viewpoint to these texts, by selecting an interpretive theoretical and, a semantic approach. By this theoretical method, the data is a report of the past incidents to reader –with an equal claim to event objectivity- based on authors of these texts, understanding and interpreting. On this basis, their reporting way of the past events can indicate their believes, value system and what is named as a historian ideology‚ thus this ideological perceptive from the past, transfers a special meaning and image to reader and the past history gets another meaning in this representation and reconstruction. This action-consciously or unconsciously-is done in background of historian time's requirement and necessities. So, with the recognition of meaning and sense of historian's representation, we can understand the historian motive that propelled to return to history and write it with his attitude. Because a historian belongs to a specific intellectual context and social forces who believe that contexts, he considers their interests and ideological and political beliefs for representing. So, the history will be reviewed and represented from that social force view.In this article, the history book of Khaliphe-ibn-Khayat is investigated as the first sample of Islamic public history. The findings of the paper shows Ibn-e-Khayat has looked to the past history of Islamic caliphate based on ahle hadis view and for this reason he has pushed the Khavarej, Iranians and Turks to margin and has cosideres them aliens, and has given prominence to the Arabic/Islamic identity and Islamic caliphal authority.

The present study investigates the causes, functions and the domain of Representative Organization during Imam Sadegh and Imam Kazem(PBUT) era. The main reasons for establishing the organization beginning with Imam Sadegh and continuing to Imam Mahdi(PBHT) were as follow: social, political and cultural circumstances contemporary to the Abbassid government, the difficulty involved in direct contact between Imams and Shiites due to existing threats to their lives, the need to decrease sensitivity of governments to Imams’ activities, collecting religious taxes, preparing Shiites to experience Imam Mahdi’s(PBUH)Long Absence. Representative Organization started its activities during Imam Sadegh (PBUH) and continued until Imam Mahdi’s(PBUH)Short Absence. A wide area including Hejaz, Iraq, Iran, North Africa was covered by the Organization.

The Abbasid Dawat organization and the Representation Organization of the Twelvers were two secret organizations which were active in different regions of the Islamic territories. Shiite Imams, when alive, used to communicate with Shiites through the Representation Organization. The Abbasids, too, used emissaries to disseminate their ideas. An accurate historical judgment about the function of Shiite Imams and Shiites, and that of the Abbasids and their followers would be possible through a comparative analysis of these two organizations. The main question with which this paper concerned is: what are the differences and similarities between these two organizations with respect to the stages of formation and causes of emergence? The Abbasids were inheritors of Abu Hashim's Dawat Organization, while the Twelvers themselves established their own Representation Organization. Among the causes of emergence of these two organizations were the struggle to achieve their aims, suppression, the activities of the rivals, good paved grounds, necessity of communication with followers, and gathering finances.The difficulty of communication between Imam (A.S) and Shiites, and preparation for the occultation period were other causes of emergence of the Representation Organization.