جستجوی مقالات مرتبط با کلیدواژه « تقویم » در نشریات گروه « علوم اجتماعی »

A typical calendar among the Kurdish people from the perspective of: the Naming the months, symbolism, the numerous occasions, the consistency with nature and climate, the mythical and religious ideas, and ... distinct from the calendar of other Iranian tribes. In this culture, like the glorious calendar, the year is divided into four seasons and twelve months and each month to thirty days, but the beginning of the year is different from the calendar of the people. The fall season is ahead of the summer season. The names of its twelve species are, respectively: Giyā Bārik, Giyā Jemān, Nowrooz Māng, Kav Ker, Ganem Derav,Puš par, Gā Qur, Miva rasān, ?āxere Sardava, Valng Rizān, Mānge Seya, and Xāka Liva are all raised. There are occasional chaos and in each of these months, there are different occasions that are based on repetition, climate and climate conditions. This article aims to describe the Kurdish bases in a compilation (field book) and in a descriptive analytical manner. This shows the rich background and calendar of the people of this culture, and finding the roots of this calendar in the history and culture of Iran may bring valuable results.

A variety of occasional programs comprise a good portion of the post-revolutionary Iranian television production. Actually, a transformative feature of the Iranian national television and radio has been attending to a convergence of the society's cultural, historical and religious dimensions. One branch of this has been the gradual production of calendar-based programs, i.e. those which relate to different occasions. A unique coexistence of both the lunar and solar calendars next to Shia's high potential in this regard have shaped the foundations of the Iranian official chart of events.These programs, however, have been branded as uninvited guests due to their overall low quality and monotony, especially during Muharram ceremony. Some exceptional productions such as The Tenth Night, and Mukhtarnameh, have provided tinges of hope, but the point is that these occasional programs have not been accorded sufficient attention in research. The present article intends to fill this gap by providing a serious study of these programs and focusing on the ones shown in channel 1 in Muharram 1433 L.H. (1393 S. H.).The survey period consists of ten days prior to the start of the mourning month till five days after Ashura (25 days altogether). The research basis is the ritual communication backed by a demographic approach, followed by recording and analyzing the religious grief feature with "constant comparison of the data" method as related to the Iranian TV ritual input and output. Among quality methods, demography is the one which contains enough flexibility for recording the visual hypertext transformations within 25 days of broadcasting programs by a TV channel. To do this, by watching and reviewing the daily programs of channel 1, the gradual changes in the setting and signs of each were described and recorded separately. This resulted in almost 200 pages of described data. The data were then processed in several phases according to category system and by using constant comparative technique, and finally the TV ritualization of grief was classified under metaphorical titles. The TV grief indexes as represented by channel 1 in the above-mentioned period are as follows: maximum pretense of grieving, weeping to a minimum, funereal grief, distinction between codes of passion and awareness, imposing start and unimpressive ending, solo grieving in the studio corner as opposed to community grieving in public, attending to mourning ritual more than mourning per se, historical representation from traditional media.

By assessing the climate of comfort of susceptible areas of tourism, the tourism climate calendar can be prepared in different geographic regions and used in tourism planning infrastructure. The purpose of this study was to determine the tourism time schedule for the presence of Ravan Noor caravans in the southwest of Khuzestan.

This research is applied in terms of its purpose and is descriptive-analytical in terms of its nature and method of implementation. The data of this research included all monthly measurements of climatic elements of synoptic stations of Khuzestan province in Abadan and Bostan cities during the period of 28 years (1388-1386). Using mathematical relations, models and indicators of bio-climate and software Computers have been processed.

The study showed that the area under study was rich in bicolume variation from hot to fairly cold throughout the year; in the spring and summer it is outside the comfort zone of the climatic zone; in the late autumn and throughout the winter, the best comfort conditions A climate for environmental and tourism activities in the region is provided. In order to be present in the area, the Azarbaijan and Esfand Months with the unique conditions of human comfort in the first priority and in the days of January and February With low tensions, they are ranked second. The major limitation of the climate and tourism of this region is also the seven-month heat stress.

This study examines the policies of the Islamic Republic of Iran about time through “calendar”. Governments all over the world need to have clear boundaries to define their “identity” and gain legitimacy; furthermore they should find and demonstrate their origins in time. Calendar is a place for representing the politics of time. There are some signs that inform us of special policies that Iran’s revolutionary state have for calendar like continuos changes of calendar, inflation of special days in it and monitoring the changes of it.
My theoretical approach includes: Durkheimian difference between sacred and profane time, Hallbwachs’ theory of collective memory and Hobsbawm’s theory of invention of tradition.
I use historical and documentary methods for gathering the information. Research results indicate that calendar policies focused on our society’s “past”. This special approach about history represent a narrative of it which is based on the interests of particular groups and individuals.
My theoretical approach includes: Durkheimian difference between sacred and profane time, Hallbwachs’ theory of collective memory and Hobsbawm’s theory of invention of tradition.
I use historical and documentary methods for gathering the information. Research results indicate that calendar policies focused on our society’s “past”. This special approach about history represent a narrative of it which is based on the interests of particular groups and individuals.