جستجوی مقالات مرتبط با کلیدواژه « آسیای مرکزی » در نشریات گروه « تاریخ »

The third millennium BC marked a period of significant cultural, economic, and commercial exchanges between Iran and neighboring regions, including the Indus Valley, Mesopotamia, the Persian Gulf, the Oman Sea, and Central Asia. This article aims to investigate the cultural semiotics and connections between the Bronze Age sites of Southeast Iran, with an emphasis on Shahr-e Sukhteh, Shahdad, and Tepe Yahya. In this research, the seals and seal impressions of sites in the southeast of Iran, including Shahdad and Shahr-e Sukhteh, will be studied and analyzed based on comparative studies with important sites in Central Asia, including Balkh, Merv, Mondigak, Altintepe, Gonor Tepe, Dashlitepe, Tughlaq, and Ordos region. Therefore, in the framework of the signs studied on seals and seal impressions, a suggestion is made that there have been cultural connections between these regions in the Bronze Age. Based on this, the research questions have been raised as follows: What are the similarities between the motifs of pottery and seals? What are the similarities between the cultural artifacts found in the southeastern region of Iran and the Central Asian region? Were the visible similarities connected and serving a common purpose? Knowing the cultural interactions of these societies requires the study of the material evidence left by them. According to the distances between the ancient sites of the third millennium BC, these signs can be the result of a specific and guided thought that appeared in the sites of the eastern half of the Iranian plateau. The transfer of ideas from one place to another has occurred due to extensive commercial connections between societies. This shows that the cultural interactions between Central Asia and the eastern and southeastern regions of Iran and part of the Indo-European culture in the Bronze Age could have originated from common beliefs and ideas.

In 36 BC, a unit of the Han Empire's army attacked and defeated the Xiongnu, who were one of the local powers in Central Asia and on the banks of what is now the Talas River. More recently, the Chinese from East Asia and the Parthians from West Central Asia had been trying to expand their influence in the region, and the nomadic tribes of the region could play the role of enemy or ally for both powers. A group of Roman soldiers, captured by the Arsacids during the war with the Romans, were present among the Xiongnu forces. The main question of this article concerns the role the Parthians played in the Battle of Talas. The findings of this study show that in the period under discussion, the Arsacids were trying to expand their influence through direct or indirect military operations as well as political intervention in Central Asia. On the other hand, their conflicting interests with the Han Empire in Central Asia and their enmity with the nomadic tribes of the region forced them to intervene in the political relations of this region. Therefore, they deliberately sent a group of their troops to the region to prevent the Chinese from advancing, which ended in failure.

The Transoxiana region, despite its territorial-cultural and political integration with Iran, had different destiny after the Middle Ages. The most important distinguishing feature was that, in contrast with the unity of political power in Iran, Trasoxiana was always faced with a plurality of power. Although it had experienced integration many times, however, at the beginning of 10th century A.H., it no longer experienced the repetition of such process and this time should be considered the end of territorial integration for this region. Over the course of four centuries, political and territorial division gradually expanded and finally it was established in its most extensive form during the Soviet era. The main issue of this paper is that, what were the reasons for continuation of the disintegration of political power in the new era of the history of this land? The initial response is that "the predominance of tribalism among the Uzbeks, the fear of the reactions of the great powers to the unified occupation of the region in the Tsarist era, the fear of the formation of a unified national identity and being freed from colonial rule in this period and the Soviet era led to political pluralism and even anti-centralism

The arrival of Islam in Central Asia can be considered one of the most important historical events of this land. Although the religion of Islam entered this land in the second half of the first century of Hijri, but its spread lasted for a long time. According to historical documents, after Islam entered the Central Asian region, it was gradually accepted by the people and all sections of the society, and it did not take long for Islam to bring tremendous changes in various fields to the people across the Nile under the shadow of the uplifting teachings of Islam after the construction Mosques and cultural centers of prominent personalities were cultivated across the river, and this issue caused the people of the region to achieve such a level of growth and development in a short period of time that they became one of the largest scientific and cultural centers of the Islamic world. Also, the arrival of the Muslim Arabs in the Trans-Nahar region caused new developments in the social field, so that with the settlement of the Arabs and the mixing of the Arab tribes with the natives, the social fabric of the society was completely changed. In fact, the entry of Islam into Central Asia had various consequences, which this research seeks to identify and investigate. The researcher intends to answer this question, what were the religious and social consequences of the introduction of Islam to Central Asia until the end of the Umayyad dynasty?

Interment is one of the main sources of study on ancient cultures and religions. Interment, as a part of the material and intangible heritage of a society, has its own characteristics in different regions. Since ancient inhumation traditions originate from the beliefs of ancient societies, their study could be useful for the reconstruction of their cultural evolutionary process of them. Cairn Burials are one of the most numerous works that have been identified and recorded from the archaeological surveys of different regions of the southeast of Iran. These graves are usually created on the rock of the crest of the mountains. In the archaeological survey of Zahklot of Jazmurian in the south-eastern region of Iran, a significant number of these graves have been identified, and it indicates that in this region, the burial method of Cairn Burials is common and examples similar to the Cairn Burials of Zahklot in terms of form and distribution. It has been reported from areas such as the west and southwest of the Iranian plateau and outside the borders of Iran from Pakistan, Afghanistan, Central Asia, and the southern area of ​​the Persian Gulf. The purpose of the current research is to investigate and study the Cairn Burials in terms of form, distribution of graves in the region, and their dating based on a comparative study with neighboring areas. The current research by conducting field survey and survey in the region identified and analyzed the intended graves and provided archaeological documentation such as the classification of the structure of the graves and the typological comparison of the pottery samples introduced, categorized, and presented the relative chronology of this burial tradition. The results of the typology of pottery and its comparison with the scientific excavations confirm the dating of the Cairn Burials.

The modernists and enlighteners of the Bukhara Emirate, in response to the political, social, economic and cultural backwardness of the Emirate and the subsequent domination of Tsarist Russia over the Central Asian region, which led to familiarity with Russian and European modernity and culture, called for reforms in various fields. Including literature and the education system. This thinking led to the formation of a movement called the "Maarifparvari Movement" led by Ahmad Makhdoom Danesh (1243-1314 AH / 1828-1897 AD). Ahmad Danesh attributes the backwardness of his society to the two ruling forces in Bukhara; The masters considered politics and religion and called for political, educational, literary and cultural reforms in the traditional Bukhara society. In this study, the author intends to answer the question by looking at the activities of Ahmad Danesh, what actions did Danesh take with the aim of reforming Bukhara, and what achievements and reactions did these actions lead to? The results of the research indicate that he criticized the tyranny of the rulers and the ignorance and backwardness of the conservative clerics and tried to understand and popularize literary and written works and return to the original national and historical traditions in cultural affairs. He sought to reform society and called for a change in the view of the role of government, people and religion in Bukhara society; In response to Ahmad Danesh's activities, Bukhara's conservative scholars accused him of blasphemy and heresy.

From the 31st lunar year when the first Arab invaders entered Khorasan to the 86th lunar year when Qutiba bin Muslim Bahli was made the governor of Khorasan by Hajjaj bin Yusuf Thaqfi, actions have been taken until this time, more than one or two short-term attacks by Obaidullah bin Ziyad. And it was not Saeed bin Othman, which of course some researchers have serious doubts about. Qutiba bin Muslim during his ten-year rule, between 86 and 96 AH. With his extensive and continuous campaigns, he annexed Mavarlanhar to the Muslim territory. In these years, he was able to first conquer the cities of Bikand, Bukhara, and then Samarkand and the Khorezm region with his tireless force and reach the far end of this land, the Sihun coast, Chach and Ferghana regions. The purpose of this research is to investigate the role of Qutiba in the conquest of Central Asia by Muslims. The current research has been done using the historical research method based on original documents. The findings of the research show that Qutiba had a prominent role in the conquest of Central Asia, which can be said to be the role of Qutiba in the conquest of Central Asia because Qutiba had a multi-faceted military strategy with political, social, cultural and economic dimensions that in a decade with Relying on the wise policy of Hajjaj and his military power provided the conditions for the domination of Muslim Arabs and the establishment of Islamic rule in Central Asia.

While Kushan Empire, and in general, Central Asia is going to be studied historically, recognition of its economic situation gets a high level of importance. Therefore, their trade and commerce, agriculture, animal husbandry, handicrafts and their income of Buddhist temples were selected as the main components to identify the economic situation of Kushans. Despite the fundamental role these components played in prosperity of Kushans' economy, they have been paid less attention by the researchers. The present study is to analyze the Kushans' economic activities, especially their commercial activities and the factors affected them. So, by examining the causes of their economic improvement and the ways they used to get such prosperity, the role of each of above mentioned components have been analyzed. The results show that the foreign trade of Kushans with countries such as China, India, Iran and Greece, all on the Silk Road, should be considered as the most important factor affecting their economic prosperity. It was also found that, although the geographic territory of the empire had provided it the necessary facilities for progress economically, but what made the exploitation of environmental facilities and achievement of a prosperous economy possible was the approach of Kushan Emperors in adopting effective policies and providing security.

The term "Silk Road" was first used in 1876 AD (1292 AH. / 1254 ASH.) by a German geographer and tourist during his travel to China. Richthofen chose this name for the vast network of roads connecting Asia and Europe, from the China Sea to Central and Western Asia, especially the Iranian plateau, and Anatolia to the Mediterranean coast. This nomenclature was influenced by several circumstances and factors at the time, and this article examines the background of this nomenclature and explores this question based on the explanation of historical and literary data: What role has Iranian culture and art, including brocade (Zarbaft) produced in Central Asia played in naming the network of ancient trade and cultural roads as the "Silk Road"? Much research has been done on the role of Iran and its culture and civilization on roads, cultural interactions, and the common heritage of roadside communities, but the role of Iranian culture, history, art, and heritage in nomenclature of the Silk Road has not been studied. Scholars attribute it to the culture and history and role of Chinese silk, and the Chinese silk trade, regardless of the time of its naming and the effective reasons for using the name Silk Road in the 19th century; but in the present article, the role of Iran and Iranian culture in this nomination has been studied.

Slavery in Central Asia is rooted in the history of this region, and its shape and mode have changed in the course of time and historical periods according to the condition and condition and situation. However, from the general perspective, slavery and taking slave in the region have social, political, religious and economic roots. In this article, in addition to the review of its historical roots, as well as it has been assessed from the religious, social, political, economic and interpersonal point of view in the region where was under the rule of the state Bukhara. In this period, in light of the relationship with the new world, we can see the presence of Western scholars and travelogue writers in the region. In their writings, they have considered the issue from the human viewpoint, and have uncovered the terrible conditions of this inhumane business. Hence, in this article have been attempted to review a brief introduction of the issue importance, the history, the administrative-social organization, the role of religion in the development of this phenomenon, its continuation in the Emirate of  Bukhara, the role of Turkmen tribes in the process of slavery, different stages of this phenomenon, and economic role. In the end, a summary of the article has been provided.

The Silk Road is a passage way for peace and world trade, a canal for exchange of ideas, thoughts, knowledge, and beliefs, and one of the largest networks of trade routes in the world. Passing through several vast countries, this road was the most precious link between different nations and lands of old times. It connected the civilizations of Iran, China, India, Mesopotamia, and Central Asia, which was a heavy historical load for several centuries. Presently, although the imposed borderlines have torn huge ancient countries apart, the cultures and rituals of all the new lands still have their roots in the same origin. The reason behind this oneness can be sought in the historical, political, social, and economic ties of such nations. The exchanges between China and Iran, and Iran and Rome through the Silk Road were not limited to a few material goods; rather, they included the products of both the minds and hands of the people of these countries. Such products ranged from natural and industrial goods to local handicrafts and national and heavenly customs and rituals, all demonstrating the value of a super highway connecting the East to the West. Today, a convergence among the countries of different regions in the world is necessary more than any other time. Thus any effort in order to establish different unities could pave the way for the opening of a highway that can consolidate the unity among nations.

In recent years, extremism cloaked in Islamic rhetoric has incurred huge material and spiritual costs in newly-independent nations of Central Asia. Left unchecked, this phenomenon, which stands in stark contrast to Islamic culture of moderation and popular culture in the region, is bound to wreak greater havoc and inflict more pain. The current article studies the intellectual background to extremism in Central Asia and contemplates solutions to curb it. The findings suggest that the soviet religious and cultural policies in this region, which was exerted through the promotion of a popular religion at the expense of the official moderate religion, had already paved the way for extremism to thrive. Therefore, countering extremism necessitates the strengthening of jurisprudential Islam, in particular the Hanafi School, i.e., the religion practiced by the majority of the region’s population, which could rectify erroneous popular interpretations of Islam and, in turn, prevents the spread of extremism.

Bahram V’s reign constitutes a significantly important and eventful epoch in the Sassanid era during which the Caucasus and Central Asia were hotly disputed amongst Sassanid Empire, Rome and local kings and rulers. The disputed lands were characterized by special economic, political, religious and geographical features which drew the attention of Iranian Kings, Roman empires, Armenian Lords and local rulers leading them to go to great lengths to dominate the land. What were the reasons for the developments in the North-western (the Caucasus) and -eastern (Central Asia) part of Iran? This article seeks to put these developments in its proper historical context in order to study the determining factors shaping the prevailing political atmosphere by means of descriptive-analytical method. For some reasons, some parts of Iran were invaded by the Romans, Armenians and eastern tribes which brought about fundamental change in the northwestern areas and eastern borders. The irresponsibility of the Sassanid kings along with the corrupt influence of lords and nobles, greed, lack of mutual respect, religious conversion and acquisition of wealth propelled this downward trend.

Last years of 19th century witnessed to rise of an intellectual movement in the Muslim-settled lands of Russian empire. This movement was called Jadidism due to its main cause that was modernizing educational system of RussianMuslimsocieties.ItsoriginalbasewasCrimeaandIsmail Gasprinskii, its founder, was a Tatar intellectual whose main concern was to introduce a new method of education for Muslim societies of Russian Muslims as a way to modernize this societies. To actualize his ideas, Gasprinskii constituted a newspaper under the Persian title of Tercuman and wrote some popular treatises which contained his modern thoughts. During 1880’s Gasprinskii’s ideas were propagated throughout the Russian empire and welcomed by a group of central Asian intellectuals as well. This cultural movement led to formation of a modernizing discourse which for nearly four decades prevailed intellectual sphere of Russian empire. The present paper addressed one rather neglected feather of this movement and aims to investigate its role in cultural passing of central Asia from Islamic era to soviet Russia. It also attempts to give an explanation of Jadidism and its theoretical and historical formation in connection with Russification programs of Russian government toward its Muslim societies. The results show that Jadidism as a cultural movement has had some clear connections with Russification policies.

The Bulgarian group of Turks were living in Central Asia Islamic history and Islamic civilization in the land of Kipchak. In this paper, the ups and downs of this process and causes the led them to migrate to areas with good dimate in Central Asia and Russia, and the interact letween them and the Muslims and the Islamic Caliphate and the Mongol and Turk rulers are discussed, lased on geographical resources.

One of the trace of Arabs’ conquests in the central Asia has been the migration of some Arabs of Arabian Peninsula to the newly conquered areas. The idea of enduring residence of Arabs in the East refers to the first era of conquests, however in time of Umayyads; this matter was at the center of more attention. The presence of migrants in the East would lead to the easier protection of the conquered area. Additionally, it could provide the required ground for the increase of the population and war force in favor of the next conquests in the East. The migration of Arabs was apparently due to the military motivation, whereas the economical and political issues were undoubtedly effective in this regard. Through the descriptive-analytical approach as well as library studies, the present research is to investigate the effective elements in the residence of Arab tribes in the central Asia and its diverse consequences (the collapse of Umayyads) until the middle of the second century after hijrah.

Systematic excavations and surveys began since 1930s, when the Chorasmian Archaeological Expedition founded by S. P. Tolstov, have shed some new lights on the Achaemenid presence in Chorasmia. Kiuzeli-gir and Kalali-gir 1 are, among others, the most important sites of this period in Chorasmia. Palace discovered at Kiuzeli-gir was contained a columned hall, an architectural element introduced in the Achaemenid period in Central Asia. Similar architecture plus the Achaemenid capitals and rhytons were recovered at Kalali-gir. The first site has been interpreted as the first Achaemenid center in Chorasmia in the late 6 century BC, whereas the second might has been the seat of this satrapy during 5 century BC. More excavations, began after collapsing the S.S.R, have been revealed further Archaeological sites containing the Achaemenid material culture such as Tashkirman and Kazali-Yatkan. The first site, bearing the Achaemenid stone bases column, is assumed to be a religious center, while the second was located among the ancient irrigation canals constructed in the Achaemenid period. There are some evidence to show that the all abovementioned sites abandoned in the early 4 century BC, a sign which has led some scholars to conclusion that Chorasmia became an independent state from that date onwards.

Because of Caucasia's important strategic position and the existence of abundant resources it is regarded as a unique geopolitical area in the world and in general, the importance of the area is attracting international attentions. It has always been object of desire for the superpowers. This trend and particular attention of covetous nations had caused instability and conflict in the region. The region has always witnessed the strategic space of Iran's neighborhood. Various crises including Ajaria's Abkhazia, and the struggles of Ghareh Bagh and Taleshan in the Azerbaijan Republic, are some of the crises which clearly serve as the fire under the ash, threatening the future security of the area. The position of the Azerbaijan Republic a few years ago in its disagreement with the Islamic Republic of Iran regarding the profits in the Caspian sea, various military maneuvers performance with the help and equipments provided by the US and Turkey, and other similer problems are among those considered in this article.

During Sasanian sovereignty there were some nomadic people who liued in eastern neighborhood of Iran. Seeking for new land and place, those tribes migrated from deserts of central Asia and even from China to west. In their migration course, they encountered sasanian empire. Kushanian, Khiunies, Kidars, Hiatele, and Turles were the most important neighbors of Iran during different periods at the time of Sasanian sovereignty. when Moslem Arabs possessed Iran the relation between them and Iran broke off, although during the post-Islam some of these nations restored their crucial role. From the end of sasanian period, every tawny man appeared hereinafter in " Turu", and the word" Turu" was used for all tawny nations with a convergent common language have been regarded as " Turu. "They include: 1) Taghzghaz (To’uz - Aghuz), 2) Kherkhiz (kirghiz), 3) Kimau, 4) Ghaz (oghuz), Kharlakh (Gharagh-khalakh).