TAHQIQAT-E TARIKH-E EJTEMAI (SOCIAL HISTORY STUDIES)
Year:2017 | Volume:7 | Issue:1 |Papers Count:8

Huraman is a geographically mountainous and impassable region where people lifestyle has remained surreptitious and unknown. As a result, it has attracted the attention of researchers in local historical, socio-historical, ethnographical, and anthropological fields. We do not have any historical information concerning Huraman people’ s social and ethnic practices of life. However, the oral and written literature can pave the way for a socio-historical approach in analyzing the social life of the people. In these types of studies, analysis and discussion of people social life is not possible unless we employ non-historical resources, in particular literature. This article addresses the question of how Huraman people lived during Qajar and the First Pahlavi eras. In this regard, attempts were made to present a cultural and historical analysis of Huraman residents’ life during Qajar and First Pahlavi eras via reading the text of poetical works of Mollah Hassan Dezli. The research method is descriptive-analytic. At first, the data related to the terminologies of food and clothes were gathered and extracted from the collection of the poetical works of Mollah Hassan Dezli. Next, the collected data was categorized in order to evaluate the cultural condition and lifestyle as well as everyday life of Huraman residents throughout the mentioned eras. Our findings revealed that in spite of the existing variety of food and clothes, Huraman residents were deprived of such a variety and there was a noticeable gag.

Responding to the medical needs of every community is done in the form of their medical system. This study is based on the foretold logic of how the general approach and understanding of the plague was during the Safavid era in Iran; the atmosphere of medical discourse and how the hardship of the plague was handled. The findings of this study based on cross-sectional method shows that the medical system in the Safavid era of Iran used different aspects of Galenic medicine with the mindset of Teaching and the views of Islamic medicine and folk medicine in the approach to the plague. Cognitively, lack of understanding and ignorance of the pathogen, confusion and behavioral approach to treatment approaches followed that is why preventing the disease was a priority and different methods were used not to cure the illness but to treat the symptoms. The subsequent resultsof the plague outbreak in the Safavid era was mass death, economic problems famine and insecure roads

An architectural work is a chain linking political, cultural, and societal components of each era. The architect, supporters and founders, supervisors, and conventional and religious rules and regulations can have their own influence on a work. The social history is a branch of history which can examine these issues along with the role of groups in the process of creating an architectural work. Adopting such an approach to assess the Iranian Islamic architecture, in this article we address Ilkhanid era and its texts to discover architects’ social status and architects’ guild in this era as well as the degree of autonomy of their supervisors, supporters and founders. The findings of this study revealed four groups of architects in different social statuses, supervision, and extended latitude held by municipal officers of architects’ guild and urban construction plus a vast range of public and governmental supporters and founders with diverse social statuses.

Social movements in the Iranian contemporary history were generally doomed to failure prior to the Islamic revolution. Oil nationalization is one of these futile movements. While on Tir 30th, 1331 a large mass of social forces were mobilized, one year later, on Mordad 28th coup d’ etat, such a mobilization did not take place and it was how the oil movement declined without any serious public resistance. In this article, relying on the concept of organization in the theory of mobilization of resources proposed by Charles Tilly, we try to explain the reasons why such a procedure took place. In the same vein, first, while referring to historical resources, it is explicated that this national movement suffered from disorganization; the causes of which will then be surveyed. According to the findings of this study, one of the main discovered reasons was loss of proper ethics and political culture and lack of collective cooperation. In fact, the cycle of ‘ ’ autocracy, distrust, and individualism’ ’ results in a culture which makes organizational acts inoperative or even impossible in turn. Consequently, by the time favorable political culture is missing, the success of social movements could not be attained and movements like oil movement were doomed even when foreign pressures were ineffective.

In contrast with the official statistics, Iran did not experience full and perfect employment prior to the land reform. The conventional style of land exploitation and the population growth as a result of hygienic and nutritious facilities led to the inadequacy of productive resources for rural population and the growth of implicit and hidden unemployment in rural areas. That was why the excess of the rural population streamed to cities by the end of the agricultural year. In the 1320s and 1330s, upon the decrease in government constructive and civil programs, the urban employment capacity decreased and the urban unemployment became vivid and explicit. It was in 1330 that job market could no more employ the rural migrant workforce and a part of urban workforce. However, the government did not admit the existence of unemployment as a social issue with economic roots since it did not distinguish the rural migrants from urban unemployed workforce and claimed that there were sufficient opportunities for employment in rural regions. The present research examines the conversion of covert unemployment to overt unemployment and the role of land reforms in the admittance and acknowledgement of unemployment as a social problem by adopting social historians’ approach and their emphasis on the tension between the objective reality of unemployment and its ideological dimension. The results revealed that due to the limitation of re-distributing lands in land reforms, migrants’ return and their request for lands could possibly disturb the government’ s intended method of re-distributing lands.

Upon the emergence of Reza Khan, Lorestan was experiencing social disorder. Reza Khan attempted to establish security in the whole country and more significantly in Lorestan. Tribal context of the region, assistance of some of local feudal lords and influential individuals called pro-government feudal lords were one of the most important reasons contributing to the success of the first Pahlavi king in security establishment. In this article, by employing a descriptive-analytic research method, the role of feudal lords and influential individuals in the local security establishment and their collaboration with the government in this regard is scrutinized. The findings of this research revealed that feudal lords and influential individuals collaborated with the government for the sake of their personal benefits or intra-tribal competitions through maintaining security and discipline, enacting government rules and regulations, removing insecurity factors, supporting military operations likemilitary expeditions, and providing data, guidance and facilities.

Guilds and craftsmen are one of the social groups whose lives were transformed during the renewal made by the first Pahlavi era. One of the most important transformations was related to the illegalization of guild taxation in Azar, 1305 (Solar Calendar) in reaction to the inability of guilds in paying the taxation. In this article, attempts were made to unveil the most important causes of dissatisfaction with the law and the inability of the guilds in paying the taxation plus the effect of the official annulment of guild taxation on the relationship between the guilds and the government. Descriptive and explanatory methods were applied to examine related documents and resources. The findings of this study display that the change in business condition and the decline of guilds’ income, imported products, and the executive problems of enacting the law were the causes of this dissatisfaction. In addition, through elimination of the taxation payments of guilds, guilds stood in a similar position as other urban groups holding a distinct legal entity regarding taxation payment.

Laughter is a human action which has various meanings, referents and expressive and practical forms in different socio-cultural systems. The meaning of laughter was conceptualized in the literary framework of satire and gained a particular mode of expression in the socio-cultural aspect of the Islamic society during the middle ages. The survey of the fundamentals and transformations of this semantic system in the literary culture of satire can pave the way for a deeper understanding of the socio-cultural condition of the Islamic society. In this regard, the process of meaning construction and systematic conceptualization of meanings as well as referents and topics of this genre within the historical and socio-cultural context of historical texts will be considered as the main problem of this research. The main question in this article is how was the process of satire, which contributed to human, cultural and social actions of laughter in the historical context of Islamic Iran, represented as humor, burlesque, satire, and witticism? The findings of this study revealed that satiric literature, regarded as critical witticism, did not have any certain place within the history of Persian literature. It chiefly included similar inter-individual concepts and referents which inclined towards laughing and causing laughter. However, over six centuries, this genre moved from its Arabic inter-individual and inner group form to social witticism in novel multicultural and multi ethnic Islamic communities experiencing the complicated historical, socio-cultural and political contexts of the Islamic society in Iran.