Journal of Historical Researches
Year:2019 | Volume:54 (NEW VOL 11) | Issue:3 (43) |Papers Count:6

In Qajar age, in political conflict between people and the governors, the masses were making humilating nicknames for the governors. These nicknames published against high-flown titles that governors were making for themselves. Nicknames that were publishing by the people were very humorous and innovative. These properties published them very fast in the country. These nicknames were a seat of the transcript of the masses about situation of the country against the government transcript. In these nicknames, the masses rejected the claims of the governors about their authority and development of the country, but they emphasized to reject inherent superiority of the governors. The theorical framework of of this reaserch is “ The Hidden Transcripts” of James C. Scott. In Qajar age, in political conflict between people and the governors, the masses were making humilating nicknames for the governors. These nicknames published against high-flown titles that governors were making for themselves. Nicknames that were publishing by the people were very humorous and innovative. These properties published them very fast in the country. These nicknames were a seat of the transcript of the masses about situation of the country against the government transcript. In these nicknames, the masses rejected the claims of the governors about their authority and development of the country, but they emphasized to reject inherent superiority of the governors. The theorical framework of of this reaserch is “ The Hidden Transcripts” of James C. Scott.

Spiritual leadership is a new leadership style in organizations, which strives to ensure the spiritual survival of the employees, and can also nurture their mental health. In this regard, relying on their management and leadership style, IRGC commanders played a key role in motivating the volunteer forces (Basij), and achieving numerous victories during the Imposed War. This may be examined through the concept of spiritual leadership style. This was a survey study using a questionnaire, examining the spiritual leadership style of Martyr Hossein Kharrazi, the commander of 14th Imam Hossein Division, and included 210 Basijis in the Iranian city of Kashan, during the Sacred Defense Week, who were members of this division. The validity of the study and validity of the scales were respectively confirmed through face validity and Cronbach's alpha. The collected data were analyzed using SPSS. These findings suggest that there is a positive and significant relationship between spiritual leadership style of Martyr Hossein Kharrazi during the Imposed War and the organizational health of 14th Imam Hossein Division. Hence, there will be an increase in the organizational health with an increase in spiritual leadership of Martyr Kharrazi. The results of regression indicates that overall the seven dimensions of spiritual leadership account for 56% of variance in the organizational health.

n addition to the establishment of a centralized government, Ismail I (907-930 AH), by recognizing Shiite religion, made fundamental changes in Iranian government and society, and in particular in the field of foreign relations. He continued the serious transformation that had taken place since the time of Aq Qoyunlu as the successor to the off springs of Uzun Hassan and Venetian ally. Therefore, the process of his empowerment was followed with great care by the Venetian ambassadors and agents. Venetian agents settled in the Ottoman Empire and other states, reported any received news from Ismail to the government of Venice. Official reports from Venice officials to the Senate to ambassadors and businessmen and traders are among the documents that have so far been ignored by Iranian scholars. The aim of the present study was to investigate the ways Ismail came into power from the viewpoint of Venetian and their reactions to his activities especially in relation to the Ottoman based on Italian sources which has not so far been investigated in Safavid studies. The narrative of these sources from the events of the Safavid era has a new perspective on this point in the history. Although the Venetian narrative seems to be in line with their expectations, it presents the new approach to Ismail's beliefs and the process of his relationship with the Ottomans and his attitude towards Venetian.

This study aimed to analyze the etymology of the popular term ‘ صدر الاسلام’ (early Islam) and explore the why and how of its uses in the historiography literature in the last century by using a descriptive and historical analysis method. This term and other similar terms such as ‘ الصدر الاول’ (early period), ‘ الصدر الاول للاسلام’ (early period of Islam), and ‘ الصدر الاول فی الاسلام’ (early period in Islam) have been widely used in the historical books, translations, scholarly works, and even in Kalā m (Islamic scholastic theology) and Fiqh (Islamic jurisprudence), which all refer to the period from the prophet Muhammad’ s era to Tabi’ in era (the period from the prophet Muhammad’ s era to the Umayyad era) or the period from the prophet Muhammad’ s era to the Tabi’ al-Tabi’ in era (the period from the prophet Muhammad’ s era to the first period of the Abbasid era). The results of the analysis revealed that traditionally the term صدر الاسلام was not used in the titles of any book or treatise except in one or two cases, and it has been used in the titles of books, treatises, and articles in English, Persian, and Arabic during the last one hundred years only. Despite its frequent use, the term is ambiguous and controversial, which has not been defined in any scholarly work so far. The analysis of the uses of this term in the historical texts proved effective in the clarification of this term. And the main finding of this study was to present a clear definition of this term and give some insight into the common misconceptions in the use of this term in the titles of scientific books, theses, and articles.

Following the Constitutional Revolution in Iran, the Shah’ s personal vote and will gradually replaced the elite's collective decisions, and democratic practices and the use of elitist wisdom in resolving the country's major crises and problems replaced previous methods. One of the most popular procedures of collective decision-making after the victory of the constitution until the coup of 1921 was the formation of the Supreme Assembly or the Supreme Council of the Court. The problem of this article is that, why, with what function, and when was the Supreme Council of the Court formed? This article attempted to evaluate the performance of the five periods of the formation of the Supreme Council of the Court by the method of historical description. The author believes that the Supreme Council of the Court acted as the Constituent Assembly. The results of this study showed that, the Council was a fluid gathering of ruling politicians, parliamentarians, influential religious figures and high-ranking marketers which were formed during great crises and its formation signified the need for structural changes in the political scene. Therefore, it remained as a procedure for macro-political decisionmaking to legalize structural changes in Iran.

Reza Shah's government, with the aim of controlling tribes and nomads, exiled a number of rebellious tribes from their regions to other places in order to change their way of living in their exile, from migration to agriculture and urbanization. This policy failed for various reasons. This study seeks to analyze these causes. The main question is how the conflict between the hometown and exile of the exiles of tribes and nomads, the cultural difference between tribes and nomads and the exiled people, and the contradiction in the migration lifestyle of nomads with smallholder agriculture in desert areas were among the factors behind the failure of the policy of the exile of tribes and nomads in Reza Shah era. This study was developed using descriptive-analytical method with the help of numerous archival documents and original sources. The findings showed that the difference in climate in different regions of Iran as well as cultural differences caused by the difference in religion, customs, and also the problem of language and communication between exiled tribes and nomads and other exiled people, as well as the difference in livelihoods with migration in comparison with smallholder agriculture in the desert areas were the reasons for the failure of the policy of the exile of tribes and nomads in Reza Shah era.