إیران

Propose: 

"Death" is an idea that has always occupied the human mind and to find a solution to this inevitable phenomenon, a multitude of rituals and beliefs have been formed around it and it has become one of the most important initiation rituals in the history of human life. The term “initiation” refers to a set of rituals and teachings that are repetitions of the mental archetypes of any society and ultimately bring about a fundamental change in the physical, cultural, religious, and social status of an apprentice. Although the rituals related to “initiation” have changed over time, but they have continued to this day and are performed in all the prominent and sensitive moments of human life from birth, puberty, and marriage to death.

Method and Research: 

This research has been done by library method and document analysis, by an inductive method based on the observation of events and their relationship with each other to reach general rules.

This article, for the first time, takes a closer look at the rituals of death in Iranian belief and has shown that the three stages of "separation, transition and connection" that can be recognized in all rituals, are slightly different in the rituals of death in Iranian belief, which, of course, can be the result of Iranian dualistic thought: According to the present study, each of the stages of separation, transition and connection in Iranian rituals can be classified into two parts: "first separation and final separation, two-period transition, first connection and final connection."

Iran and India are two great origins of world civilization. The people of these two great countries have long interacted and traded with each other for millennia due to their ethnic kinship, common origins, similar cultural roots, and long geographical neighborhood. The beginning of the relations between the two ancient nations has remained silent among the Persian manuscripts and local histories of the subcontinent. The most important source that traces the beginning of these relations to the mythological era is the epic and eternal book Shahnameh by the famous Iranian poet Hakim Abolghasem Ferdowsi Tusi. This research is then ne necessary in order to understand such roots in other Persian works in the subcontinent.One of the rare manuscripts written in India is Taj at-Tawarikh written by Mirza Mohammad Malek al-Kottab Shirazi, who wrote his work on the history of India in 1310 AH. The book covers the history of the subcontinent from the first days until the British rule in India. It describes the historical events in the relations between the two countries. This study tries to answer the main question of what is the accuracy of the content of this work and what is the value of this text with the necessity of examining these relations from the point of view of the mentioned lithographic script and how these relations started and performed during the millennia. To achieve this goal, descriptive analytical method and book review as well as documentary and library research have been used. In general, what can be emphasized in the conclusion of this research is to clarify the value of this work in finding the roots of Iran-India relations and also to clarify the intensity of friendship and the need of the people of the two lands to continue these relations. By emphasizing these relationships, the author has shown its antiquity and value.

The primary task of all educational systems is to prepare the student's mind for the future in the context of culture. For this reason, researchers and thinkers entered the field of education and considered investing in human intellect to activate educational perspectives as one of the most central processes. However, realizing this vision requires understanding the relationship between education and culture, including components of culture in educational curricula and materials, discovering these components, and highlighting them in the teaching process for students. The aim of this article is to highlight the cultural components as the depth of the content of the curriculum of the book "Arabi, Zaban Qur'an (1)" in the tenth grade in the field of humanities in Iran with its counterpart, the Arabic language book "Let's Get Creative" in the tenth grade of secondary school in Egypt, which is evaluated through Quantitative measure of cultural components. The entire content of the two books is a statistical community in this research. At first, the data is presented in the form of tables and graphs, and then it is analyzed descriptively - analytically. The results showed that the Islamic (45%), social (67%) and religious (15%) contexts in Egyptian textbooks and the Islamic fields (54%), religious (84%) and cultural production (70%) are the most common in Iranian textbooks. These are the Islamic and religious aspects that despite They differ in the number of uses together, on top of the cultural components used in the textbooks above.

Proverbs are of special importance since they are one of the most important linguistic categories of any nation and a complete view of the culture, customs and beliefs of a nation, and important category in the study of linguistics and literature. Proverbs have a special place in the literature of different nations to the extent that they cover an important part of the literature of any society and their study leads to the discovery of their cultural commonalities and differences and is is a sign of the intellectual concern of the past and has advice. Persian and Arabic languages have always had many influences throughout history, and these influences and cultural exchanges have sometimes led to many similarities between the two languages. This article tries to examine the proverb with a common meaning between these two languages in terms of the place of natural elements in them in a descriptive-analytical method. The results of this article indicate that Persian and Lebanese proverbs have many commonalities in the use of natural terrestrial elements. The reason for this is due to the geographical location, cultural and historical context and the common vision of the two nations. But at the same time, Lebanese proverbs have a greater tendency towards the elements of nature, especially animals and stones, compared to Persian proverbs. Another common point is that both languages, in expressing their proverbs in the use of animals, have paid attention to their endurance, instinct, and body, but in other elements, such as mountains,

Committed and popular poets consider it their mission to reflect various social problems and issues in the mirror of their poems. These singers have often experienced the suffering and pain caused by war, colonialism, tyranny, suffocation, repression, and a closed political atmosphere, and have written in order to awaken and encourage people. The present research, which was carried out in a descriptive-analytical way, sought to examine the manifestations of socio-political criticism in the poems of Mahdi AkhawanSales (from Iran) and Mohammad Al-Maghout (from Syria) and from this point of view, the similarities and differences expose each of them to the reader's view. What was obtained from the search in brief is that: the poets of this research criticize the political obstruction and the lack of freedom, criticize the imprudence and incompetence of the rulers, criticize the neglect and callousness of the people, criticize the laziness of the fighters, criticize the They have put belligerence etc. on their agenda and reflected on it. The AkhavanSales and Maghout have been trying to free the people from neglect and everyday life by rousing national and ancient feelings, and to make them aware of their past honors, to recover their lost identity and to realize that - in the direction of achieving an ideal society - Give life again.

Documents play an important role in recognizing historical events and developments, and without examining them, many facts of the past remain hidden from the view of researchers. The purpose of this article is to read and recognize the detailed and very valuable report of Mr. Koleh, Inspector General of the Ministry of Foreign Affairs of Iran, on the Iranian consulates in the Ottoman Empire. This report provides valuable information about the times and conditions of Muslim and Armenian Iranians in the Ottoman Empire, the misconduct of Iranian and Ottoman agents towards Iranian citizens in that land, fraud and corruption among the officials of these two countries, the impact of constitutionalism and subsequent developments on the Ottoman Iranians, and the Ottoman officials’ abuses of  the agitated and disturbed condition of Iran by violating the rights of the Iranians in the Ottoman territory and the way of organizing the passport laws and the chancellor's income in the Iranian consulates.

 A funeral is one of the ceremonies that falls into the cultural sphere of a society and is one of the customs that all societies with different religions and cultures pay attention to. Mourning etiquette, as part of the ritual culture that is within the belly of everyday social relations, can be a speaking criterion for understanding the extent and level of religious and cultural developments in society. In this article, it is intended to examine the issue of mourning among the manuyan. As one of the religious minorities in Iran, the manuyan had a special religious and cultural fabric, including the attention to mourning among this minority. Something that has been perhaps underestimated so far. This is done in an analytical-descriptive way to show what beliefs and thoughts were influenced by the issue of mourning among them. It seems that due to the political and social atmosphere of the lives of the manuans and their connection with other religions, their funeral was a combination of rituals and ideas.

Since the 1930s, narratives of the fundamental story of the Arash myth have been narrated by contemporary Iranian writers. These narratives have read this myth with impressions that are influenced and appropriate to the intellectual, cultural and political currents of the society of their era. The common denominator of all these narratives are the dual confrontations that constantly repeat themselves in the narration process. The confrontation between Arash and the people, between Iran and Turan, and even between Arash and his own self. For a clear analysis of the structure in mythology, Strauss calls it in his own way as Asturaj. This method, which originated from linguistics, is a suitable method for analyzing this myth. In this research, an attempt is made to study five contemporary texts that focus on the myth of Arash and by using the method of separating the constituent parts of the myth according to Strauss, to address the differences between the retellings of the myth of Arash in the mentioned texts. The idea of knowing myth as a form of language has always been of interest among mythologists. Myth, in its roots, before stories and legends, was alive in the discourse of humans, and it was considered a form of language for communication between humans, and it was also the way of thinking of previous humans. Claude Lévi-Strauss, by studying the origin of mythology, had noticed the existence of dual oppositions of their ancient foundations. In the book Raw and Cooked, Strauss sees the dual opposition as two parallel lines that flow into each other.

The new findings of corpus linguistics clearly attest to the uniqueness of some elements of the spoken grammar of English and their distinction from those of the written variety. This investigation has adopted a content analytic procedure and applied the models proposed by Cullen and Kuo’s (2007) to the dialogs and Timmis’s (2005) to the tasks of the English school textbooks in Iran, namely the Prospect and Vision series to reveal to what extent, if any, the series have availed themselves of the properties of the spoken grammar in their student books ,workbooks and teacher guides. The findings revealed that the majority of the characteristics of the spoken grammar, as used in the textbooks, belong to the fixed lexico-grammatical elements of Category II of Cullen and Kuo's framework, and that the instances of Category I, that is, those forms which undergo change as a function of the context in which they occur, are relatively uncommon. Additionally, the realizations of Category III, that is, those structures which are deemed ungrammatical via adoption of a prescriptive outlook but are still commonly found in the spoken English, were non-existent in the series. The analysis of the tasks based on Timmis’ (2005) also revealed that only some “global understanding” and very few instances of “language discussion task” were present and focused on in the materials investigated, leaving the two other principles unattended.

This study investigates Iranian graduating French Language Teaching .Master's of Arts students’ self-perceived Technological Pedagogical Content Knowledge (T P A C K) to gain an insight into their preparation for their professional teaching career based on T P A C K’s seven sub-components, and understand the way in which their perceived T P A C K is related to the type of teaching training received, as well as prior teaching experiences. The data were collected through an electronic questionnaire (Baser et al, 2016), composed of 39 questions regarding T P A C K’s seven sub-components. Forty-eight Iranian pre-service French Language instructors responded to the questionnaire. Results indicated that in general, participants have a positive assessment of their T P A C K, although improvements could be made in certain areas, such as the use of technology in interactive and collaborative language teaching and learning. In addition, while there was no significant relationship between type of teacher-training received and pre-service instructors’ perceived T P A C K, participants with prior teaching experience demonstrated higher Pedagogical Knowledge (P K) and Content Knowledge, (C K), which seems to suggest that these two knowledge areas are best developed through on-the-field teaching experiences, alongside theoretical coursework.