جستجوی مقالات مرتبط با کلیدواژه « woman » در نشریات گروه « تاریخ »

Sassanian seals and sealings were used in all levels of society and administrative organizations during historical periods, including the Sassanid era. They have played a significant role in our understanding of various historical aspects of this period. Among the motifs carved on Sasanian seals that reveal the beliefs of their owners, the image of women as an important population of Sassanian society is also engraved on the seals. Seals inscribed with female motifs are considered important sources for analyzing the position of women in this period and reflect society’s attitude towards this group. This article aims to investigate the motif of women on Sassanian seals by introducing a seal from the Bu-Ali-Sina Museum in Hamadan. Through library studies and direct observation of the seal, the Authors discuss the symbolic aspects and interpretation of the inscription on this seal, describing the female motifs present. The question raised is the relationship between the character on the seal and the owner. To what extent does the inscription reflect feminine concepts? Seals engraved with the motif of women were likely owned by women, indicating their individual independence and social status during that period. While women in the Sassanian period were less involved in business and politics than men, the presence of seals with female motifs demonstrates their acceptance and legal position in the administrative and economic affairs of the time.

The purpose of this research is to describe the manner of marriage and its related rules in the steppe societies of Central Asia in the pre-Islamic era. Therefore, after defining the steppe geography of Central Asia, it focused on the communities of this region and determined the main characteristics of the family institution among them. In the next step, marriage, traditions, and related conditions were taken into consideration and in-group, out-group, and political marriages were investigated as the most important types of marriages. Also, two of the most important marriage traditions of the steppe societies of Central Asia were investigated by focusing on the Leviratus tradition and the Qalin tradition, and it was found that the way of life of the people of those areas played an important role in the advent of such traditions. The final stage of this article was dedicated to examining the issue of polygamy and divorce. According to this research, polygamy was not common in all of the target communities, and it mainly depended on the man's economic status. Although divorce was not very common, it had different qualities depending on the type of issues between men and women; However, the norms of the steppe societies had caused the rights of both parties to be respected during divorce.

The rule of ancient queens was a clear example of resistance and struggle to maintain power in the royal family. This coming to power showed the sovereignty and efficiency of female rulers in political affairs. This descriptive-analytical research is based on library sources; It seeks to find out why and how to gain power, and to face the existing conditions before and after the position of power, in the governance of some female rulers in the ancient civilizations of Iran, Mesopotamia and ancient Egypt. In Iran, in order to remove the successor of the monarchy and take care of him in dangerous times; Covering the weakness of the princes, as well as resisting the rebelliousness of new claimants to the throne, female kings sat on the throne. The queen of Mesopotamia shared the kingdom with the new king. She was a woman from the descent of the gods; And from a mythological and historical point of view, fearless in the battle against the invaders of his land. The queens of Egypt, despite the shakiness of the princes and having the legitimacy of succession, found the way to reach the seat of power smooth. Destroying the rebels to the throne, eliminating the royal rivals and overcoming the disturbances with authority were among his actions. Circumstances caused some women to deal with political, military and country matters outside the internal limits and to reveal their ability and tact despite the rules and beliefs of men and traditional societies based on sexism. What made the basis of women's power in ancient times was women's use of their spiritual abilities to gain power.

Throughout history, war as a social phenomenon has generally been a male affair, tied to the active role of men in the front line; and women and children have been mostly innocent victims of wars. In the history of Iran during the Mongol period, this passive position of women, affected by the relative equality of men and women in the culture of the Turks, has been disrupted to some extent. The present study has discussed the discussion of women in the wars of this period in a descriptive-analytical way based on Tarikh-i Jahangushay-i Juvayni to find out how and to what extent the active or passive role of women in the wars of the Mongol era have been. Based on the results, the manifestations of women's presence in the wars mentioned in Tarikh-i Jahangushay-i Juvayni can be divided into two macro narratives: powerful women and dominated women, reflected in forms such as the presence and direct influence of domineering women and warrior women; as well as indirect roles such as political wives, wives-hostages, captured maids, and pleasure tools. Moreover, as a literary historian, Juvayni has occasionally used the presence of women in wars with a symbolic and literary-artistic function to narrate wars aesthetically, to express political-critical humor towards incompetent rulers, to express cultural stereotypes, and to criticize traitorous politicians.

Historical Understanding of the Position of Women in the Timurid Court according to Clavijo's ItineraryAbstractItineraries are important sources of understanding one society’s political, social, economic, and cultural history. The evaluation of social relations in a society is one of the most important issues for itinerary writers; this, apart from gender bias, provides a clear picture of daily lives of women and their experiences that are neglected in most sources and texts. The itineraries from Timurid period provide important information about social history especially about women of harem.The purpose of this study is to assess social status of women of Timurid dynasty according to Clavijo itinerary. The preset study, thus, seeks to understand and visualize the social status, considerations, and conditions of women in the Timurid court. The main question of the present study is: how was the social status of women of Tmurid dynasty? This study is a descriptive-analytical one and the data are collected from library sources

Bastani Parizi, the Persian historian, had his own particular style in historiography, especially in the field of social history. In his historiography, several fields of study, including social history, the role of women in history, and local historiography, are of utmost importance. In his thought and writings, local historiography, with an emphasis on Kerman and his homeland Pariz, has a significant place. In Bastani Parizi’s approach, the role of women in history – which is the aim of the present article – is the joining link between his local historiography and social history. He has demonstrated the women’s historical role in his works, such as the collection of articles and books including Woman’s footprint in History (Jay-e Pay-e Zan dar Tarikh) and Passage of the women from the Pass of History (Gozar-e Zan az Godar-e Tarikh). His studies on this matter are embedded in the context of local history in which he even expands his subject matter from Kerman to other places in the search of evidence. Bastani Parizi is opposed to the kind of historiography which has neglected to investigate the role of women in history. Accordingly, he attempts to illustrate the women’s historical role in local and national history.

Women’s economic productivity in the family is one of the issues families face. This study with a descriptive-analytical method, has reached significant findings by examining the matters related to this issue: The economic productivity of women in the family is affected by three factors: educational model, religious beliefs and strong planning and performance of women. Each of them has a role to play in women’s success in terms of women’s economic productivity. Also, based on the thought and Sira of the Infallibles (PBUH), the strategies of female economic productivity in the family can be identified in three areas: income generation through employment, productivity through production, and modeling in consumption and controlling costs. Another issue addressed in this article is considerations that a woman should pay attention to be more productive; Including: choosing the type of job and how long it takes to be productive. Therefore, according to the tradition of the Infallibles (PBUH), a woman can play an effective role in the economic productivity of the family as one of the main members of the family.

In line with the huge changes in international systems and the success of Islamic Revolution in Iran, a new image of women was introduced to the world. The woman, in addition to religiosity and maintaining the ideals of Islamic revolution could have, as a revolutionary, active and effective Shiite woman, an undeniable role in different social, academic, political, and economic fields. The Islamists’ perspective which was used as a framework, in contrast with intellectuals and monarchists, emphasizes that Shiite women with an emphasis on Islamic knowledge, have made huge changes. A descriptive-analytical method was applied and library resources were used for gathering the data. At first, characteristics of revolutionary women were described and then some Shiite revolutionary women were mentioned as examples. The study showed that revolutionary women are those who distance from traditional women and mere housewives and play role in different aspects of society. These women are revolutionary, active and socialist whitin the limitations of Islam and Shiism.

The present study identifies how Imami jurisprudence affects the status of women in the family system from the beginning of the Qajar period to the constitutional period, and the results can help to understand aspects of the realities of life of women in Qajar Iran. In this study, with a historical approach and descriptive-analytical method and using library data, the process of establishment of Imami jurisprudential thought in Iran, the status of Qajar women in the family system, the family status of women in Shiite jurisprudential discourse, and the relationship between Imami jurisprudence and the status of Qajar women in the family system are investigated. In the field of family system, the Islamic society of Iran followed the rules of Imami jurisprudence as the dominant social thought, and customs were not able to oppose religious principles. In fact, the ijtihad-specific rulings of women were cited by the jurists with reference to verses and narrations. Women had a lower status in the Qajar family system than men. Imami jurisprudence, which assigned only the role of wife and mother to women in society, considered God as the source of drawing its rulings and its purpose was to ensure the well-being of the family and society and the administration of justice. the society and government were considered illegitimate in the case of not accepting these laws. Following the rules of jurisprudence in some ways had beneficial results in the relations of family members, but on the other hand in many cases the jurisprudential thought failed to achieve some goals attributed to its rules. Due to the failure of Imami jurisprudence as a dominant social idea in achieving its goals on the one hand and the inferior position of women in the Qajar family system on the other hand, this idea was effective in lowering the family status of women in the Qajar period.

Social functions of the family with emphasis on the role of womenin the Safavid era The family, as the smallest and most important social institution, has various functions in the economic, social and cultural fields. Meanwhile, women have played a different role in these areas. In the Safavid period, following the historiographical approaches, there was a patriarchal attitude to historical and social developments. Therefore, the present study aims to show that women have had an effective presence in the historical events of the Safavid era, but following the approach of historiography, this presence has not been drawn in accordance with reality. The main research question is the approach of Safavid historical sources to the role of women in society? is. The findings of this research, which was done by descriptive-analytical method, show that, contrary to the general approach of historical sources, women had influential social roles, but due to the predominance of male-centered view in traditional historiography, they have received less attention.

By studying the religious and historical texts of the pre-Islamic Iran, the circumstances of penalizing criminal women will be rather clear, but in sources, a little information is found about imprisoning criminal women. The paper is going to answer the question that whether prison was known as a penalty for women in the pre-Islamic Iran and what was the foundation and base of women penalty? The research findings show that women gender played a decisive role in the circumstances of their penalty, the imprisonment of women was only done by the dignitaries of the families and prison as a penalty for woman was not common in the pre- Islamic Iran.

The deal with the role and position of Iranian women within the family or their presence in the society entails numerous studies and investigations in various branches of the science of history. What which distinguishes this research from the other researches and investigations done up to now is its relation to one of the most important and applicable bills approved in Iran’s National Assembly. The law enacted in Tir, 13, 1347 SH, and after the agreement by the Senate, and endorsed by King Mohammad Reza Pahlavi, was a serious development on Iranian society approach to the women’s role and their social position. This new approach, and creation of a situation and paving the way for women in Iran’s contemporary society, was in opposition to a great deal of cultural and religious values governing Iran’s society at that time and earlier. Perhaps, in sufficient studies on the backgrounds was a factor which caused Iran’s Assembly to enact a law which, during one decade of its execution, to be modified twice and canceled after statistics, this law was in favor of Iranian women’s society, especially rural women. This law was also in close relationship with the long-term goals of Iranian rulers and the king of the time, Mohammad Reza, in line with Iran’s Modernization.

After Chanquiz's death in 624 AH/1227AD, his successors remained loyal to their father's will and under Oqtai's subordination preserved their unity, but after Oqtai's death in 638 lunar year (1240 AD), this political unity was ended. Gradually the temptation of achieving power provoked Chanquiz's successors to enter the arena of competition. Afterwards the political events proceeded in a way that little by little power was evicted from Oquai Qan s clan and Manqu Qan , Toloie's son, achieved the position of thaneship. Investigating the role of women and the rate of their impression in this power removal is the main question of this paper. This research, using a descriptive and analytical sources, examines the role of women and their impact on the transition of power, which is the main question of this article. The findings of this study is the representative of this fact that women 's capacity and potentiality in utilizing intellectual diplomatic layout of Siurqoqtini, Toloie's wife and the recent Monqu Qan's mother , bore an important hand in the transmission of power.

Eunuchs have played numerous roles in the political structure of Eastern rulers since ancient times.Their existential necessity in the political structure was, in principle, derived from the needs and of a part of the political system. The harem was a place where only numerous women and female slaves of kings lived there. Now to organize the internal affairs of the harem, as well as the relations of the king and every other person and with the harem women, they had hired eunuchs. The fundamental question of the present article is how can eunuchs be defined sexually? Did the eunuchs define themselves as a man or not on the contrary, they considered women themselves to be able to have a proper relationship with women in harem. The research hypothesis is that Eunuch cannot be regarded as necessarily male or female ,rather it is about the third sex that possess some biological biological traits on the one hand and some biological and sexual feminine traits on the other. According to the study, it became clear some of these male children are castrated as a child and so they lose one of the most important biological characteristics of the male and others that were eunuchs naturally and congenital. Physically and morphologically some organs eunuchs such as facial shape, lack of beard and sebaceous limbs gave them a feminine appearance. The third sex theory introductory presented in this paper,it involves the idea that eunuchs are an example of androgyny, not the word yung that is about combining the mental states of men and women in the same sex, Rather, they are an example of the male and female hybrids at the physical level.

The entrance of feminist views and Theories introduction to Iran has had a long history. But it is usually possible to analyze the veins of this thinking in contemporary times since Pahlavi. So that its main indicators, including addressing women's issues, and the tendency to eliminate economic inequality and limit the gender inequalities that can be applied to the performance of one of the most prominent women of that period, is Ashraf Pahlavi. As if the activities and organizations independent of the government were either feminist or the organizers of the women's movement. The formation of women's organizations, which was the culmination of the women's organization in Iran, also shows the existence of feminism of that period. This research tries to adapt the main indicators of feminist ideas to the performance of this person. This paper has been done by descriptive-analytical method and using a comparative model.

The Ignorance Time culture was shadowing everywhere in the pre-Islamic period. Without mentioning any place, time, and folk, the Holy Quran has pointed to the components and characteristics of ignorance, but in order to clarify more for the primary audience of the Quran, the ignorant Arabs; it enumerates examples of the culture of ignorance in the Arabian Peninsula. In this regard, one should not limit ignorance just in the Arabian Peninsula. On the eve of the advent of Islam, Iran, as one of the significant and civilized geographic areas, was an example of the culture of ignorance. Analyzing the culture of the Ignorance Time in one of the important sectors of society, i.e. the women and family system in contemporary Iran with the advent of Islam is the purpose of this paper. The general topics under discussion include: the status of women in the view of Iranians coincided with the advent of Islam, the types of marriage, behavior with women and children, and analyzing the backgrounds and factors of this situation.

Qashqai tribe has got an old systematic history as a tribal system. The tribe has been formed based on nomadic life circumstances. Family is the smallest unit of the society and the major core of the tribe. The hierarchical system dominating the marriage issue plays a significant role. Man has the authority and is considered as the ultimate decision-maker. On the other hand, the woman is obedient to her husband and meanwhile plays a decisive role in managing family affairs.Although the family is apparently independent, the influence of relatives in various dimensions and aspects is quite noticeable. In the present study, through taking advantage of library resources and employing a descriptive-analytic research method, we have tried to investigate the major sociological issues of family in Qashqai tribe from a historical standpoint. This study reveals that from a structural viewpoint, family in Qashqai tribe is regarded to be extensive, single-spouse,and patriarchic in which the father has the final say and the marriages are inter-tribal (within the group).

The Lifestyle is referred to a set of options applied by the individual to satisfy his present needs and to visualize a particular image who has selected for his personal identity. Relying on some elements developing the lifestyle and the investigation of them in the works of voyagers of Iran in Safavid era, this article tries to identify the Iranian woman’s Lifestyle among the writings of these travelers. The findings of this research reveal that keeping the womanly beauty particularly in terms of clothing, the Iranian women protected their secure privacy while being effectively present in the society and the men were required to consider this issue.

From a socially enlightened point of view, the educational programs offered to the masses should not be guided by the traditional gender bias and principle of inequality. The society which follows a socially progressive strategy must draw dividends from the knowledge and abilities of all members whether male or female. The people themselves must choose their educational paths based on their individual preferences. When contemplating the educational texts of medieval Iran and Safavid Persia, it becomes clear that the masters of tutelage had two distinct objectives for the instruction of men and women. The present study, by applying the historical method and by making extensive use of primary and secondary sources, strives to explore the diverse dimensions of this canonical problem. This enquiry demonstrates that the absence of women from the society and their lack of effective engagement in the socioeconomic sphere, along with their powerlessness in making strategic decisions on matters pertaining to the public domain were the direct consequences of the isolationist methods utilized in the education of women. This was partially accomplished by barring women from attending schools, and subsequently imposing upon them an isolated and passive existence in the society. This societal construct was further perpetuated by educational models that encouraged, nay demanded men to adopt and protect this maladaptive tradition. Despite all systemic obstacles and in the face of cruel odds, when the conditions permitted, the genius of many Safavid women flourished and contested the confines of their limited social spheres. Nevertheless, these accomplishments were often restricted to the woman’s personal domain and did not thrive in the grand socio-cultural realm.

One of the wrong customs and rules of the culture of the pre- Islamic era was the etiquette of divorce, against which Islam fought. The decadent position of woman and dominance of patriarchy in society in the pre-Islamic era were behind the cruel attitude shown towards women in divorce system. Divine law of Islam reformed and modified most of the divorce rules of that period, giving special attention to woman's genuine identity and humanity. Practically, Islam denounced some types of divorces common in the period of paganism, confirmed some other types and recommended that women's rights be observed and it promulgated some other types. The present research, discussing and explaining the different types of divorces of pre-Islamic era, and pointing out the effects of the doctrines ofIslam on the evolution of divorce system in that era, seeks to prove that the change in the divorce system of the pre-Islamic era is attributed to the advent of Islam.