جستجوی مقالات مرتبط با کلیدواژه « Social History » در نشریات گروه « علوم انسانی »

With the emergence of the new subject of "social history and lifestyle" in the West and the East, Iranian writers and researchers also studied the social history of the Iranian people, which resulted in good works. The research topics in this area were clear to some extent and the researchers paid attention to some parts of this history focusing on the social life of people. The lack of this type of research in the field of social history and lifestyle of Ahl al-Bayt and Shiites was noticed by the students of the field, and using the structure of studies on social history and Islamic lifestyle, some treatises were compiled in this regard. The result of such studies led to the addition of four units of social history of Shiites to the curriculum of the specialized centers of the Qom seminary in the field of Shia history. In other educational and research institutions of religious sciences, special attention was paid to the course of social history at MA and PhD programs, and finally, in addition to expert training, the students of the Qom's seminary wrote books, articles or master's and doctoral theses with the title “The social history of the Shia” and took an effective step in introducing their customs, symbols, lifestyle, relationships and social systems.

The purpose of this article is to investigate the capacity of studying contemporary social history based on archival documents of social communication. The issue that is evaluated based on an obvious principle in this article is related to the concept of communication. Since the social life of a human gets its meaning in the interactions and communication with others, can it be said that the conceptual study and thematic analysis of issues related to social communication will lead to the unraveling of all the hidden aspects of social history? Therefore, the main premise of the article is a temporary answer to such a question. From this point of view, it seems that the study of documents related to social communication will, to some extent, lead to the understanding of the state of social history.  For this target, we tested the proposed hypothesis in a sample. Since Abadan was one of the pioneers of the social transformation of contemporary Iran due to industrial developments and the use of modern civilizational components, it creates an appropriate model for measuring the capacity of this research experiment, in the study of these developments and methodological extension to other places. In order to check the aforementioned hypothesis, first, common communication concepts were extracted from a number of international communication encyclopedias. In the next step, the number of 6128 archival documents related to the issues of Abadan city was obtained by searching in the "RASA" software of the National Library and Archives Organization through the "Abadan" descriptor, and through several stages, communication documents were purified and studied in parallel with the study of social history.   The results showed that among the examined documents, 238 documents have standard communication content and are in accordance with international encyclopedias. In other words, the results obtained from the point of view of communication professors generally show that the study of archival documents of social communication is effective in clarifying more than half (54.71%) of the issues related to social history, which is the optimal capacity of archival documents with a communication theme for the study of social history. despite the fact that the problem of society is equal to communication, these types of documents alone do not have the full capacity to analyze and measure social history. It can also be added that the issue of communication as a variable in the analysis of the state of social history has received less attention from researchers in related fields such as communication science, history, sociology, and interdisciplinary topics corresponding to the topic. Therefore, examining this issue in a methodological approach is a new thing. From a theoretical point of view, the use of archival documents as one of the reliable historical sources, within the framework of historicism and the Annales school, has a relatively strong support. This school's emphasis on micro-narratives that intersect with official narratives, as well as attention to the necessity of understanding the state of society in connection with other fields of study such as social sciences and the like, naturally adds to the validity of using archival documents. On the other hand, paying attention to the views of Benjamins and Knoblauch, who state that communication has the ability to include all domains of society's actions, or Habermas's philosophy-oriented views, which emphasize the praxis project such as communication action and the evolution of the human species from both social-historical and technological perspectives. has emphasized the importance of understanding communication in order to understand and identify aspects of social issues, including social history.

Ikhwaniat or personal letters are a type of historical source that contains diverse and rich social data. These letters which are mostly written outside of the political power system, have a unique feature that based on the writer of the letter has the opportunity to talk with the audience about the issues of his life, the personal status of the audience, and the condition of contemporary society. With this information, it is possible to show social data and present an image of the social atmosphere in people’s daily lives. The purpose of this article is to read the text of the Ikhwani letters in Atabat Al-Katabah from the perspective of social history and identify the categories of social history found in this important source during the Seljuk period. The main question in this article based on the descriptive and analytical method, is what categories of daily life can be identified in these letters? Based on the finding research, the importance of Ikhwani letters for social history studies is revealed. Also, categories such as complaints and dissatisfaction with the social situation, the effect of heavenly and natural disasters on people’s lives, the social hierarchy of people and its interior layers, family issues, the effect of politics on daily life, and similar cases can be achieved in the Seljuq era society.

This article tries to analyze the changes of Waqfs while presenting a clear description of the Waqfs of Astan in Qajar, identifying the peak points of Waqfs and its influential components.

It has used social history and some theoretical approaches, descriptive-analytical historical method, and interviews.

The annual average of immovable Waqfs in Qajar is about one and a half pieces. The most frequent are as follows: Special expenses are 73 percent and 17.66 percent for Khodam, 36.62 percent of cases are farms. 69.52 percent is located in Khorasan. 45 percent of the donors of this age belong to the upper middle class. 35 percent have left the responsibility to Astan and 62 percent have not appointed a supervisor. The annual average of Waqfs during the times when one person was the Custodians and governor was 3.88, pieces While for the years when he was only a Custodians, it was 1.31. In twenty-five years, in line with 27 percent of the total actions of the Custodians, about half of the Waqfs have been established. In addition, the character of six of the Custodians was evaluated as positive, two as average and two as weak. Compared to two decades of waqf decline in which the actions of the Custodians accounted for 15 percent of the total actions, the character of four Custodians was evaluated as positive and four as weak. 84 percent of the years of the Nasseri period were stable, the highest waqf amount with an annual average of 2.7 percent is related to this period and the change in the majority of the transfer of Custodians in favor of Astan is also from the Nasseri age.

Having social status, to be evaluated positively, the action of the king that leads to religious trust, Social stability and organizational order of Astan, the social position and performance of the Custodians, who have social reflection and the ability to gain trust, have had positive impact on the developments of Waqf. In other words, if the governor or Custodians has a reliable, powerful personality and has a high social identity, while having executive experience, it was more effective in attracting and maintaining Waqfs. In the cities that have the highest amount of endowments, in addition to financial ability, cultural affinity and historical history have had a positive effect. However, the instability did not create a permanent obstacle for the Waqf, rather it reduced its dispersion. Although the concept of "felt needs" is suitable for explanation, it should be considered in the context.

Identifying Ashura traditions among ordinary people and the role of these traditions in the formation of Ashura culture in different historical periods is of significance. Accordingly, the following article has been compiled to answer this question on what the popular Ashura traditions are from the fall of the Abbasid Caliphate by the Mongols (656 A. H) until the rise of the Safavids (907 A. H) in Iran. And what role it has played in the development of Ashura culture in accordance with the political and social developments of Shiites during this period. Relying on the conceptual framework of rituals in the analysis of historical statements related to this issue, the article has identified the following four traditions among the masses of people including the prevalence of reciting the virtues of the Ahl al-Bayt, similarity and identification between people and everyday events with the event of Ashura, changing the style of covering of groups of people under the influence of the Ashura event, and pilgrimaging the shrines of the imams. These four traditions played a role in the development of Ashura culture in the geographical, civilizational and cultural limits of Iran in accordance with the developments of Shiism in this era, i.e. the expansion of social political activity of Shiites after the invasion of the Mongols, the desire and tendency of some rulers towards Shiism, and the closeness of Sufism and Shiism.

Documents, as one of the first-hand sources, play an important role in the historical researches. As a type of Shari'ah documents arising from Islamic jurisprudence, concubine documents have certain principles and frameworks from which a lot of information can be obtained in the field of culture, society, economy and customs of the past people. The main question of the current research is what were the themes and content of the concubine license in Qajar era (1210 -1343 A. H). The findings of the research clarify that concubine license in Qajar period were influenced by Sharia and customary laws in terms of content and the social status of people was effective in the way they were written.

The comprehensive study of history as a science, which is considered the philosophy of history, has received the attention of many philosophical historians or historical philosophers in recent years, and each of them has commented differently on it. Hobsbawm is one of the contemporary thinker historians who in the book on history, carefully discussed the philosophy of the science of history. The main topics of this work are what is history, what are its characteristics, how is it achieved, what is its function, and what is its place in the geometry of human knowledge which the author has handled well, but at the same time it can be subjected to criticism. The following article tries to explain Hobsbawm's views with the method of rational analysis by looking critically at the book and to answer the central question of what level and credibility has his Historical Perspective and what is its place and importance in the geometry of historical knowledge. The article hypothesizes that he is influenced by the perspective of historical materialism. However, he has considered and analyzed categories related to history in a fair approach. Despite the importance of Hobsbawm and his work in the field of historical studies, no work has been written about him in Persian, so this article can fill this gap and provide a suitable platform for further studies.

Nowadays, fashion is a significant cultural concept and one of the most powerful global economic industries. Despite its importance, the extent of related professions and its impact on cultural and economic issues of the modern era, there is no precise research and information on how Iranians deal with this phenomenon. Iran's relationship with the West and its confrontation with concepts such as Western culture and modernity dated back to years before the Qajar period, but relevant documents and research indicate a lack of interest and serious influence of Iranians in the phenomenon of fashion and its manifestations (such as Western clothing style) until before the Qajar second period. Advanced research aims to analyze how Iranians deal with this phenomenon and their attitude towards it in this period by collecting historical data in a documentary approach with a sociological perspective. So, the documents such as reports and daily memoirs, used to compare the views of classical and contemporary sociologists on the concept of fashion. The research findings indicate that the consistency of the examined texts with the views of classical sociologists concepts and theories such as trickle-down theory, class imitation, the efforts to create or eliminate class distinctions, the display of ostentatiousness and leisure time of the affluent class led to the condemnation of fashion, not as the contemporary positive approaches towards fashion

The present article discusses the historical perspective of Professor Parizi’s work. The research is based on the hypothesis that no historian writes without an "opinion". Their historical writings are based on their earlier information, social conditions, and lived experience. Thus, even though the titles and topics of Professor Parizi’s books are very simple, there is a historical perspective that guided the author to develop his perspectives. Most of the contents of this article are taken from the works of Professor Parizi, but some other sources are also referred to for a better understanding of the subject. The article aims to show that Parizi also tried to present some new historical concepts. The main question of the article is, what elements were influential in the historiography of Parizi? As a method, the present article uses content analysis.

Problem Statement: Khamsah of Nezami is one of the greatest books of Persian literature, which has been highly regarded by the miniature artiste of different times due to its romantic and lyrical poems; beyond this, it provides a salient context for field of social history and presents the cultural status of women in specific historical eras. The visual lived reality illustrated by the women images in Khamsah of Tahmasebi, including customs, traditions and socio-cultural conditions of them in the Safavid era, can be well studied in these miniature paintings. these representations are in somehow expressing the conditions of daily life of women in their historical transition. Research Method To get the research aim, the theory of different fields` influences on creating artworks by Pierre Bourdieu was applied to discuss the extent of the influence of historical and social fields of Safavid in illustrating women images in Khamsah of Tahmasbi. However, the question here is that: 1. what aspects of women lives in the Safavid era are presented in the miniature paintings of Khamsah Tahmasbi and 2. which social and historical fields have been influenced by it? We conclude that the images of women in Khamsah Tahmasbi, due to the strict supremacy of the Shah and the Safavid court, the "court women" are mostly depicted and, contrary to the views of traditionalists, who believe in presentation of an imaginary world, many public customs and beliefs, or the realities of Safavid society are represented by them.

So far, Iranian carpet studies have mainly focused on "economic" and "artistic" dimensions. The first one considers the carpet as a commercial commodity, while the latter has concentrated on the aesthetic forms of the carpet, such as the motifs, patterns, colors, threads, visual effects, symbols, signs, weaving techniques, etc. These two approaches pay attention to the distinctions of carpet designs in different regions of the country from economic and artistic aspects. Thus, in the conventional historiography of Iranian carpets, primarily "economic matter" and "aesthetic matter" have been at the center of attention.In the mentioned studies, the social history of carpets has usually less paid attention to. One of these areas is related to the lives of carpet laborers in carpet workshops. Women and children can be considered the weakest worker layers in the hierarchy of carpet producers. They can be acknowledged among the main subalterns of the carpet production system. The subalterns whose daily life situation is not clear on the edge of the Iranian carpet production system. The purpose of this article is to know some dimensions and characteristics of the inferiority of women and children in Qajar carpet weaving workshops. To pursue such a goal, the question was asked about the situation of carpet weaving women and children from the point of view of issues such as double work at home and in the workshop (for women). What were the age-sex ratios, working health conditions, and finally the amount of wages and working hours?This study was done from the theoretical and methodological aspects according to the point of view of Edward Palmer Thompson and using the bottom-up approach to the history of Iranian carpets. For this purpose, the lived experience of carpet- weaving women and children, especially their position and role in the Iranian carpet production system, was examined from a social point of view.The scope of the investigation was the Qajar period and the necessary data were collected from the travelogues of this period. Thus, the present study was conducted with a qualitative approach and historical method.The results showed that carpet weaving by women and children was common in urban, rural, and nomadic homes in different regions, and the payment of wages to women and children in the domestic weaving sector was eliminated, because domestic work, including carpet weaving at home, is not considered a "job". became.Regarding age and gender, most of the weavers were women or child girls. Of course, in some parts of the country, boys were also assigned to work as carpet weavers. However, the employment of women and children in the carpet weaving workshop outside the home has contributed to the family's livelihood.Moreover, the present study showed that the weavers in the carpet weaving workshops suffered from physical injuries such as bone deformities due to the inappropriate conditions of the structure as well as the lack of health and hygiene conditions, and some diseases were common among the weavers. These injuries were caused by working very long hours for meager wages that did not support daily life.In short, the results of the present investigation in all mentioned investigated areas indicate that women and children in the workshops were in inferior positions compared to men. Interestingly, the women of the upper classes were also involved in carpet weaving, but in any case, such activities were not included in the framework of paid work. In other words, the employment of women in carpet weaving was almost universal and, in this respect, there was not much difference between the women of the upper classes in the village and the nomads.

The purpose of this research is to investigate how the image of Iranian women is reflected in foreign travelogues. Foreign tourists have provided important information about the social conditions of Iranian society in their travelogues. Therefore, studying these texts as one of the most significant sources in the field of anthropology and social history can help us to better understand the role and position of women in the life and social life of Iranians. This study is a descriptive and analytical research, which uses library sources to examine how women are represented in travelogues. The findings of the research indicate that although some reports indicate the weak and inferior role and position of women compared to men, many reports also indicate that women play an equal and sometimes superior role in They have had a significant presence and role in different social, economic and political fields. Therefore, it seems analyzes that emphasize the patriarchal rule and gender inequality in the culture and history of Iranian society by adopting a macroscopic and generalist approach can be viewed with doubt.

The texts, in addition to being historical sources, deserve attention as texts that show the types of historians' approaches to society and governance and it is based on this kind of look at historical texts that the historian can provide platforms for understanding the impact these texts create on our understanding of history. By referencing the concept of intertextuality in the theory of Julia Kristeva and Sigmon Freud, this article aims to put the historical-Shia text of Gilan and Dilmestan Marashi's book in contact with the text of governance and society of the time, to turn the interaction between these texts as an intertextual matter into a basis for extracting the types of these relationships in the Safavid era. The main research question is what are the signs of intertextual relations between local history and governance? And how can these relations open an approach to understanding social history? The main hypothesis of the research is the existence of multiple relationships between the aforementioned historical text and the text of Al-e-Kia government and the society of the time, which was done at the level of data collection with the documentary method and at the analytical level with the theoretical reference method. The findings of the research by considering the three relationships of reproduction, sublimation and critical relationship between the historical text of Gilan and Dilmistan and the text of the government and society, show that local chronicles have also determined the type of relationship with the social text in terms of the type of relationship between their text and the governance text; Because when the type of this relationship with the governance text was sublimation and reproduction, the relationship with the social text was obstructed or biased in favor of governance and only when the type of this relationship has been critical, the relationship with the social context has been established and social rights and considerations have been highlighted in front of the official institution of power.

As the first and foremost source in the history of Muzaffarids , the book of "Mavaheb-e Elahi" is worked out by Moein Al-Din Yazdi who was a historian, jurist, narrator and also held an official position in this Post-Ilkhanid local government. Though including main political and military events in the territory of Muzaffarids (Kerman, Yazd and Fars in particular), this book also provides trivial but valuable information about the social and cultural issues related to the mentioned government. Since, lead to the formation of a broader viewpoint on the social situation of the turbulent and chaotic interregnum era between the fall of the Il-Khanid and the rise of the Timurid empire, the main goal of the present research is to examine the topics beyond the political-military issues mentioned in this book. This research is set out to represent social subjects and phenomena in "Mavaheb-e Elahi," employing a descriptive-analytical method based on the library resources, precise examination of the political events and wars covering the largest part of the book, extracting trivial social history data mixed with this information as well as focusing on direct and indirect hints mentioned by the author dealing with some issues related to social situations. The findings of the research indicate that in addition to write the official history of Al-e Muzaffar and owning historical, religious and political insights, Moein Al-Din Yazdi, has also paid attention to social issues and portrayed the situation of some social groups and peasantries. In line with this, the position and role of some groups including religious thinkers, Shiites, Sadat, Sufi sheikhs, court women, military and court officials as well as bandits have also been taken into account. Finally, there are also referrings to some social and civilizational phenomena such as famine, destruction, massacre, disease, architecture and music during the turbulent era of the 15th century A.D.

The primitive Images on the walls of the caves indicate the desire of humans to represent their lives or express their wishes. These motifs have an undeniable relationship with the macro realities of the production method, political system, power hierarchy and value system. We examine these axes by focusing on the photo as a text. Based on theory and method of semiotics and poststructuralist discourse analysis, we have tried to describe these pictorial texts in the first place; then analyzed the implicit meanings and secondary meanings of the photographs; and Finally, analyzed their relation to the dominant social and discourse trends in the three periods of Qajar, Pahlavi and the first decade after the Islamic Revolution of 1979. The field of the research is family photos in Kermanshah and finally 32 sample photos were selected and analyzed. The analysis of photos of the Qajar period shows the dominance of the patriarchal discourse and assigning the phenomenon of photography to the elite and political class. During the first period of Pahlavi, photography was popular among the wealthy class, and in Pahlavi II, among the wealthy and middle class; in the first period of patriarchy, modernism (Westernization) and in the second period, feminism and consumerism are the central signifiers. In the post-Islamic revolution period, (1980d) with the spread of photography tools among the common people, we can see traditional clothing, the creation of an intimate atmosphere among family members and the reduction of patriarchal discourse. Findings show that overall the process of developments in Kermanshah and national developments in this area are similar. Also, in this historical process, technology has served the wishes of the ruling discourses, but in case of differences between the two, technology has gone its own way and was not necessarily at the command of the rulers.

Dealing with social classes in historical periods provides openness to understanding the current situation and getting out of the current social blockages from the area of scrutiny in historical texts. The present research examines local chronicles in order to extract the criteria of reflection of social classes in these texts and the statistics of social class fields. The main question of the research is that the criteria of reflection of social classes in the social history of local chronicles depend on which type of volume, combination and convertibility of capital in the fields of social classes? Therefore, the main hypothesis of the research is that the camouflaged class structure in the social history of the Safavid era indicates the pyramidal hierarchy of capital. This research has been compiled using the three-stage coding of foundation data and relying on the developmental structuralism of the contemporary sociologist, Pierre Bourdieu, regarding the fields of classes and their quadruple capitals and is based on five sources of local historiography of the Safavid era, including “Aḥyā al-Mulūk”, “Gilan history”, “Gilan and Daylamān history”,” Šarafnāmeh and Ḵānī history”. The result of the current research is that, the field of governance or court in local chronicles has the highest volume and amount of combination and the amount of transformation of social, economic, cultural and symbolic capital for the hidden classes in it. The field of trade and property is in the second place and the field of culture, poetry and art is in the next ranks. Also, in the lowest order, it is the field of community, which has the lowest volume and lowest amount of composition and conversion of all types of capital for its classes.

This article aims to describe the historical role of Reeves in Iranian villages from an anthropological perspective. The term Reeve in Persian refers to a person who is wise and talented and manages the social affairs of the village. Reeves have been elected by villagers for a long time in Iran, dating back to the pre-Islamic era. However, Reeve's management has declined and vanished completely since the Islamic Revolution in 1979, due to political and social changes that undermined their authority and legitimacy.

Methods and Data: 

The method of this paper is descriptive-analytical. It uses historical evidence as well as documentary and library sources to examine the role of Reeves in Iranian villages.

The findings reveal the position and importance of Reeve in the social structure of rural management in Iran. It also analyzes the sources of their managerial power and how changed over time. The findings show how the Reeve system declined and was eventually eliminated due to factors such as land reform, modernization, and revolution.

Reeve's role was intertwined with the social context of rural society in Iranian villages. He was a respected and influential figure who managed the social affairs of the village. However, his power were challenged by the land reform program in Iran during the Pahlavi regime. Reeve was removed from the administration of the village, and his role was taken over by the village association and revolutionary organizations such as Education Corps, Health Corps and Agricultural Development Corps. These organizations aimed to modernize and develop the rural areas and promote the ideology of the Islamic Revolution. Thus, in 1976 the term Reeve was erased from village literature, and a village guard (Dehban) was appointed instead.

Key Message: Iranian rural society had given Reeves a considerable authority throughout history. However, their authority varied from one period to another. This paper argues that an anthropological and historical approach to these social realities can shed light on the past history of Iranian society and help to better understand the contemporary social changes.

Apart from external factors and subsidiary influential forces, five main social currents have been involved in the Iranian political scene in every historical event from the Constitutional Revolution to the coup d’etat of 1299/1921. Princes, nobility, and supporters of the monarchy; intellectuals and libertarians; leftists; tribal leaders and nomadic chiefs; and the clergy. These five forces, who were different in character and influence and had conflicting but sometimes converging agendas and interests, lived in competition and conflict for the most part but were able to maintain their existence toward the end of the Qajar dynasty in the Fall of 1304/1925. Since the situations of these actors and the influence of their positions in the process of ousting Qajar have not been accurately studied; then, the present study attempts to answer this question: what were the circumstances and the status of the major social currents in Iranian politics during the overthrow of the Qajar and which were more influential than others. Based on the mentioned topic and by using the method of historical analysis as a coherent scrutiny of the documents in the historical course of events, the research concludes that the clergy realized the prospect of fundamental changes sooner than the other actors and by strengthening its credibility through the re-emergence of the seminary of Qom and the migration of religious leaders to Iran from Karbala and Najaf achieved organized and balanced relations with Sardar Sepah during the transfer of power. Other currents, however, were less aware of the facts of the day and the nature of their fierce rival or had lost their credibility altogether -either had to surrender to the will of Reza Khan- or by the beginning of the process of changes, they couldn’t cope with the situation and gradually had to crawl into a corner.

In addition to natural treatments, Iranians in the Safavid era also believed in supernatural therapies; In a way that the majority of society believed in this type of treatment and use it in their daily lives. Explaining this method of therapy based on the propositions of social history, to understand the therapeutic status of this era, which in addition to conventional medical strategies, other methods were used; Is one of the worthy topics of research; A lesser-known dimension of therapy; Whereas in the society of Safavid era, it was widespread among the people of that era and most of layers used to apply it. The present study, using first-hand historical sources and some new researches, has described and analyzed this style of therapy with a library method and then a qualitative method and shows Iranians at this era, in addition to natural therapy methods, also have been using transcendental healing methods for therapy.The findings of this study show that transcendental therapy methods have been widely used among the different classes of society In Safavid era; Such as writing prayer and amulet, spell and magic, jinn and fairy, pilgrimage and recourse, healing by the royal force,

Review:In recent years, alongside traditional historiography, attention has been drawn to social historiography. Today we believe that history has not been monopolized and fabricated by elites and politicians, and that a large part of every historical event has been carried on by ordinary people; But due to various reasons such as illiteracy, poverty, lack of self-confidence, lack of experience and literacy in historiography and lack of sufficient facilities to record the situation and even because of the gender perspective, etc., they have not thought about participating in writing history. On the other hand, historians, intellectuals and writers have been less concerned with the history of their daily lives and lifestyles. They are subalterns and forgotten in the history books.To research and write history at this level; Materials and documents are needed more than traditional historiographical sources. The purpose of writing this article is to study the social historiography of the lower classes in today's world and how to compensate for the poverty of written sources of social history with the help of historiographical tools. An example of this is the case in this article by exploring archival sources; The subject of women's activism in the years of oil nationalization.The method used in this article is a descriptive research method that has been done using library and archival sources.