Cultural History Studies (Pejuhesh Nameh Anjoman-e Iraniye Tarikh)
Year:2016 | Volume:7 | Issue:27 |Papers Count:6

The issue of women have special importance in French travel literature of Qajar period. As urban women in Iran had different function from rural women, this issue had a serious reflection on these travel literatures. The aim of this research is to answer this question in a descriptive-analytical method based on Stuart Hall’s “Reception Theory” that what was the attitude of French travelers towards the Iranian women during Qajar Period? For answering this question two general attitudes can be deducted: Laudatory attitude and Orientalism attitude towards Iranian women. The first attitude is rather positive and the second is almost negative. Other findings of this research show that although French travelers had praised the Iranian women from various aspects and their description were due to their limitation for studying the women, but they were not successful in representation of these components.

Magi had performed the worship rituals in courts of kings; no sacrifice could be offered without a Magi, because Magi were the only way for relationship with gods. The issue of the present article is the studying of sacrifice ceremony and ritual during Achaemenid period and its impact on the enhancement of their power and influence during Ancient Iran. Therefore, the aim of this research is to answer this question based on comparative study according to classic texts and Persepolis fortification tablets that what was the Magi’s role especially in sacrifice ceremony and ritual during the Achaemenid period.The findings of this research shows that as Achaemenid kings had risen to power, the ceremony and ritual of sacrifice had held more glorious and therefore more quota and present had allocated to them. This issue resulted in the power for Magi, stabilization of their position and influence in Achaemenid state, formation of various ranks and also the raised of power in religious rank in religion and state of ancient Iran.

According to the common viewpoint of some researchers in Hafezology field, Hafez had been engaged in jobs as the official and administrator of administrative system. A precise study of citations and the methods of inferences speak of the necessity of a review on this viewpoint. This research is going to answer to these questions that what is the basis of the viewpoint on the occupation of Hafez? Which of the viewpoints on the occupation of Hafez had more validity? It seems that the prevalence of the idea of aforementioned viewpoint is due to false inference of sources and semantics of Hafez poems and therefore this issue needs a more precise study and research. The present research will evaluate the citations and evidences of researchers in presentation of aforementioned viewpoint and tries to explain the type of Hafez linkage to the administrative system according to available evidences and documents based on descriptive-analytical method in a critical approach.

This study is aimed at examining the alteration and development process of characterization of heroes and heroines in the Ashik oral tradition through the procedure from epic genre to Ashik tales. Therefore the question of this research is that how alteration and development of society in various historical situations had influenced the characterization of Heroes and heroines of Turkic tales? For answering this question the Ashik tale of “Asli and Karam” has been studied which has emerged from Turkic Ashik oral tradition and spread throughout Caucasia, Anatolia, Asia Minor, Iran and even Armenia and Georgia. By studying literary evidences of this passage, we may discover the literary tracks of conversion of nomad Turks’ spirit of world-seizure into simple ruralist or urbanist and transformation of their understating of woman and family. In addition, studying the characters of each of these literary genres and examining the power relations between them can bespeak values of the work’s target society and its creators.

Since the occultation until now, Ulama and thinkers of Imami religion had disabused and consolidated the theory of presence and occultation of Imam Zaman (A.J).Meanwhile, four books of al-Ghaybah by Nomani, Kamal al-din by Saduq, Ershad by Mofid and al-Ghaybah by Tusi which had been written during the first century after the eve of the major occultation had important role in consolidation of this theory. This research had studied efforts which had been made for transforming the theory of presence and occultation of Imam Zaman (A.J) into a social notion according to aforementioned sources and based on the Discourse Analysis theory and professional terms of Laklaw and Moffett discourse theory.According to this study, after one century writers of these books had replaced the empty signifier of occultation as the central signifier of Imami Shia’ discourse and were gradually able to create a social notion from the thoery of Imam Zaman’ (A.J) presence and occultation. Therefore, they had effective role in resolving the crisis in Imami Shia discourse and today’s believe of Imami Shia towards the occultation of their 12th Imam and their recognition of the concept of “waiting”.

After the death of Abu Saeed (716-736 AH. / 1316-1336 AD.), the last ruler of great Mongol Ilkhanid, Sarbadars (737-783 A.H/ 1337-1381 A.D) who were amongst the effective uprising local groups had succeeded in forming a government and due to some circumstances they had to adopt various religious policies. The aim of this research is to answer this question in a semiotic approach that how was the process of Sarbadars’ religious policy? The findings of this research shows that at the beginning years the coins of Khurasan Mongol kings were circulated as the sign for acceptation of Ilkhanid’ ascendency and in the second period Sarbadars had minted coins with no name similar to the style of Sunnies which spoke of their tolerance and counsel. Coins of the third period had signs of a theocratic fundamentalism system and sometimes there were exaggerations that the name of Imam Mahdi (A.J) is depicted as Sultan al-Muhammad Mahdi. This is a term which had not been and is accepted amongst the Twelver (Ethna Ashari).