نشریه تاریخ و فرهنگ
سال پنجاه و سوم شماره 1 (پیاپی 106، بهار و تابستان 1400)

Human figures are one of the embelishemtns used in clay pottery of Nayshābūr in early Islamic centuries. These figures have been labeled as “feminine” or “masculine” types according to the phenomenological method. The present study considers pure phenomenology inadequate for assigning gender types to the figures and aims to answer the following questions in order to re-evaluate their genders:How does a historical-comparative reading of the style of clothing used by the human figures help identify their gender?What is the primary function of the Sāssānīd motifs used in the pottery of Nayshābūr? Do they serve a primarily symbolic or decorative function?The statistical population of the present study includes 14 designs. These have been selected from among 50 samples, with especial emphasis on the “masculine” or “feminine” types or their being analysed in previous studies. The designs are analysed using library-documentary sources and in a comparative-historical study in order to re-evaluate gender types. The study concludes:The style of clothing used by the figures in pottery of Nayshābūr is similar to that of courtiers from Transoxiana and Khurāsān in early Islamic period.The Sāssānīd embelishments serve primarily decorative functions.Finally, the study considers some of the so-called “feminine” figures to be representations of trimmed young men or immature adolescent courtiers.

Throughout history, colors have always communicated various messages and emotions. This communication was crucially important in the political and social scene at a time when media was not available in its modern sense. Additionally, the suppression and dictatorship imposed by the government led activist groups to use colors as their symbols. Therefore, a detailed observation of colors and their meanings can help the historian in better understanding past events.The present study uses first-hand library resources in order to explore the meaning of colors through political movements during Umayyad and Abbāsīd periods. It is concluded th at colors were extensively used with the purpose of communicating messages like political agreement or disagreement, announcing political identity and togetherness, and also promoting the goals of new political strategies.

The historical architecture of Caspian sea’s southern shores has not been studied extensively. The present study aims to identify the spatial structure of local mosques in the region and answer two questions: How similar or distinct are these mosques in their structure and function compared to the mosques in other parts of Iran, especially the central parts? And in which elements are these qualities reflected?The conceptual foundations of the study are based on the assumption that region and culture affect the structural and functional characteristics of a mosque. A qualitative study is carried out through the descriptive-analytical method. Data has been collected using field obervation and library research.The study concludes that the regional roots of prayer halls and courtyard spaces are especially more apparent in small mosques. In addition, cultural influences are more apprant in Jāmiʿ (grand) mosques.

Siyyid Jaʿfar Murtiżā (A.H. 1364-1441/A.D. 1945-2020) is one of the authors who write about Prophet Muḥammad (PBUH) and his manners of living. He has analysed a multitude of historical accounts in the book Al-ṣaḥīḥ min Sīrat-al-nabī al-aʿẓam. One of his methods of analysing historical narrations has only received scant attention from other scholars of the life of Prophet. The method focuses on the personality and psychological characteristics of the person who has been talked about.In the field of psychology, personality is defined as a set of physical, psycological, and behavioral characteristics distinguishing each person from others and enabling a prediction of each person’s behavior. ʿĀmilī has not analysed personality from a psyco-theoretical point of view, but has rather pointed out constant behavioral characteristics based on a set of historical accounts related to each person and as such evaluated the various accounts related to that person. The present study examines ʿĀmilī’s method of analysis by conducting research on Al-ṣaḥīḥ min Sīrat-al-nabī al-aʿẓam.

usic was an important manifestation of civilization during the Ṣafavīd era and was influenced by the cultural policies of Ṣafavīd kings and religious affairs of the day. Unlike Persian historiographical sources, European travelogues—an invaluable body of textual sources in Ṣafavīd era—contain ample and valuable information regarding the vicissitudes of music. The present study is a historical and library research. It explains the significance of music in Ṣafavīd era and analyzes the status and function of music in this era following the descriptive-explanatory method and the remaining travelogues written by European travelers. The reports mention various functions of this art in social life and specifically in the Ṣafavīd court. Music had important political-administrative functions in the Ṣafavīd court; for instance, in accession and coronation of the king, military affairs, bestowal of the royal robe, and reception and welcoming of foreign committees. Functions of music in the social sphere, for instance, in national and religious holidays, royal games and entertainments, the wedding ceremony, announcements, messages, and assemblies and parties were also of utmost importance to the Ṣafavīds. Despite the favorable reports of Europeans on music in Ṣafavīd era, cultural and intellectual differences have led to an ignorance of some components of music, especially regarding Persian instruments.

Museums, as centers of preserving a nation’s culture and history, are not recognized as individual institutions in real world. They stand in need of a multidimentional description based on the effective temporal, spatial, historical, and social contexts that have shaped their establishment as museums. Such previously undiscussed information both reveals the true identity of the museum and supports the society in guiding people and introducing historical and cultural heritage to them. Nevertheless, very few studies have investigated the subject of museums.The present study uses the descriptive-analytical research method in an attempt to provide answers for the following question: “What historical and executive measure have been taken to establish the garden of Chihil Sutūn as a museum?”  The library method and official governmental documents have been used to collect data for this research.Effective measures adopted in the process of turning Chihil Sutūn into a museum since the time of Ẓil al-ssulṭān Qājār up until the Pahlavī period can be divided in three stages: The garden was first opened to the public during the time of Ẓil al-ssulṭān, because it was home to a couple of valuable items, but the idea of establishing an official museum was first drawn in H.S. 1310/A.D. 1931. Later, fundamental and restorative operations were conducted in different fields and the building resumed to function as an official museum.