JOURNAL OF HISTORICAL SOCIOLOGY
Year:2018 | Volume:10 | Issue:1 |Papers Count:6

Shahnameh, the great book of Abolqasem Ferdowsi (940-1025 AD), is not only a proof of revival of Iranian national identity, but also the most important element for durability and expansion of the rich culture and art of this land. Ferdowsi described writing of this unique manuscript as resurrection of Iranian people. The present paper is an attempt to find answers to these questions: whether the great Ferdowsi has endeavoured to revitalise the traditions of this land alone, or other groups such as Iranian artists and craftsmen have assisted his endurance in revival of pre-Islamic traditions and culture? This paper also tries to determine the level of contribution of Iranian artists and craftsmen based on the available archaeological evidences, in line with the Tous scholar in order to renew artistic life and revive customs and traditions in place during Sasanian era. To this end, samples of ceramic decorations, tiles, and plasterworks dating back to mid-Islamic centuries have all been studied. The results of this study revealed that despite emphasis of the Arab rulers on prohibiting dedication of mythical figures of Iran before Islam, majority of Iranian people were seeking every avenue to reflect their culture and traditions on their artefacts and monuments.

Throughout history of Iran, tradespeople were so noteworthy to government which had tribal structure and dominated society of Iran, due to their social and economic functions. The situation of marketeer, and especially the tradespeople’ s guild improved with the invasion of Mongol to Iran far more than before. Mongol who lived in steppes, from the beginning of their attacks on Iran have honored the tradesman’ s productions. Many people of this productive class were saved from dying by Mongols during their slaughter. In this study writers are going to answer the question that what were the effect of Mongols and Ilkhans’ policies on social and political status of guilds in Iran. The results of this study indicates that marginalizing the institution of Hussebeh by non-Muslim Mongols until Ghazan Khan period and supporting the tradesman by Mongols, while attacking on Iran and also preventing them from becoming killed, is rooted in economic and military Mongols’ needs that these were Mongols and Ilkhans’ policies towards tradesman. From the social feature these policies led to formation of associations by tradesman and their close relations with other groups including Fetyan and from political aspect, those caused the presence of guilds in political events both during the Ilkhan and interregnum periods. This study aims to analyse the historical data on the impact of Mongols and Ilkhanian’ s policies on the social and political status of guilds in Iran through an analytical descriptive approach.

The family is the oldest human institution or social group that is developed due to the basic human needs, and has evolved in process of social change and transformations. The Iranian family, too, in its long history, has undergone major evolutions, that have not been studied seriously. In this paper, using the conceptual framework of functionalism, we tried to study the state of the Iranian family and its structure under one of the most important periods of the Iranian history, i. e. under the "Median" Empire, the first Empire in western Iran. The findings show that in this period the dominant form of the family was extended family, embedded in a large family network. This family performed the functions of reproduction, socialization and education of offsprings, production and provision of family consumptions needs, and maintaining the security needs of family members. Moreover, Median marriage was out-group marriage, manged by the family elders. Also, women and men both were involved in economic activities in and outside of the family.

Decline of political system have the signs. In the Ibn Khaldun’ s perspective, Bedouin with the power of Asabiyyah (social cohesion or group solidarity) more than the Settled, become triumphant. Then, the victors prepare the conditions of the establishment of the political statesmanship. Afterward, the conquerors, acclimatize with the temperaments of the settled and urbanites and the nomadic diligence convert to conservatism. Thereupon, Asabiyyah or the power of social cohesion of urbanites become loose and weak. Hereafter, the weakness of group solidarity of the settled cause to defeat of the burgher and the conquest of the new Bedouin with the new Asabiyyah. Authors of the present paper with utilization of two methodological category (third question of regarding to the gain and loss of power, and the approach of the Ibn Khaldun’ s theory of the rise and fall of political statesmanship) have tried to interpretative enumerate the signs of the decline of power (Qajar’ s collapse) in the IbrahimBeig’ s Travelogue.

Details cultural structure of regional governments in the Parthian period as part of the development of the Kingdom, except the body of their kingdom is rarely considered. One of effective government (in some respects) in Parthian kingdom is Elimaiid in southwestern Iran that studied from some approach. Elimaiids religion is a very important subject that some of researchers consider on. Views on this issue are very diverse and sometimes contradictory. In this article, at first we assess and proposed geographical location of Elymais and then for present research problem and different viewpoint proposed about Elimaiid’ s religion bring the subject and the background studies. Studied some of Elimaiid’ s reliefs and new archaeological evidence mainly that have more relation with religion and in the end, analyzed these documents and in result we evaluated the possible spread of the Zoroastrian religion in some parts of the Elimaiid’ s land at the end of the Parthian period.

The Miankouh district in the southwest of the Ardal County is one of the most mountainous areas in Chaharmahal and Bakhtiari province. During three season of archaeological surveys conducted from 2008 to 2011 six hundred sites, spanning from Middle Paleolithic to the Ghajar period have recorded Parts of the Miankouh region, including Haft-Cheshmeh and Gareh mountains with elevation of more than 3500 m, have cool winter and moderate summer, while other parts with elevation between 1100 to 1800 m altitude have hot summer and cool winter. Therefore, the region has been suitable for forming and developing human occupations by pastoral subsistence from ancient to modern time. Today, the slopes of Gareh and Haft-Cheshmeh mountains with elevation higher than 3000m are being used by Bakhtiari nomads, a pattern that may has been well existed in the past as archaeological data suggest. Most recorded sites particularly those of the Neolithic period (9 sites) are located in large and small valleys and sloped grounds, a pattern that prevail today among nomadic campsites as well. . Their shared factor is their location which is close to modern nomadic encampments (in local dialect: Vaargah). All ancient sites in the survey area demonstrate short-lived settlement, in most cases representing a single-period occupation, but in few examples have been resettled for a short period in latter times. Location of such sites on foot of slopes and lacking raised parts indicate their nature as a short-lived nomadic sites.