تاریخ نگری و تاریخ نگاری
سال:1398 | دوره:29 (دوره جدید) | شماره:23 (پیاپی 108) |تعداد مقالات:22

The first effects of the nationalist discourse and the attempt to formulate a suitable history of it began from the middle of the Qajar dynasty (early Nasserid period) in Iran. For the intellectuals and modernists of this era, the ideology of nationalism was one of the most important signs of the power of the European states. Jalal al-DinMirza, Qajar prince is one of the first writers and historians who rewrite Iran's history based on new archaic approaches. His most significant work, The Khosrowan’ s Book, illustrated the ideological and political motivations of the author in his retrospective restoration, relying on the Zoroastrian texts of India. In addition, the most important transcendental implications in The Khosrowan’ s Book are the instigation of archaic and Iranian thought through the early enlightment to Jalal al-Din Mirza. Mirzamalkam Khan and Akhondzadeh's thoughts were two main motivators for the work. Khosrowan's letter to imitation of the Shahnameh is an attempt to revive the life and traditions of the mythological kings of Iran and seeks to establish the Shahnameh in the tacit and popular knowledge of the Iranian people from the past to institutionalize the nationalist concepts in the minds of the Iranian people; the most important ideological ideas From ancient Persia in Khosrowan's letter are:

The main goal of this paper is to understand the approved narrative of the Abbasids about the process of their emergence and to find its impact on the historical sources. I have tried to show how the Akhbar al-Tiwal's reports indicate a deliberate effort for providing a coherent and purposive explanation of the emergence and establishment of the Abbasid government. This report, as we will explain, is an ideal and approved account in the Abbasids' view point. Its components were formed in the period of caliphate of Abu Ja’ far Mansur and his son, Mahdi. Thus, more than the historical information it may offer on the rise of the Abbasids government in comparison with other sources, the Akhbar al-Tiwal clarifies the structure and basic elements of this report in which Abbasids were interested. That is why it has been considered as an important source among others. In this paper, I am not going to deal with the attitudes of the author(s) or compiler(s) of Akhbar al-Tiwal, about whom there is very little information; rather, I will only focus on the qualities and structure of its historical report with regards to Abbasids' approach, namely those whose emergence are the basis of such reports. Therefore, discussing the influential formative factors of this historical report or comparing it with other reports of other incidents in this source are not at issue here.

In this research, attempts are made to respond to the raised questions in the theoretical philosophy field of History from the Isma'ili intellectuals' point of view represented in their cosmological notions in Isma'ili theology and history of human being. The most important philosophical component in Isma'ili history in accordance with its different systems in comparison with Islamic perspective of history is also surveyed. It seems that the Isma'ili historiography in spite of its common properties with Islamic perspective of History in particular and classical-religious historiography in general, possesses components such as axial role of Imam in history, cyclic-linear system of history, and the affiliation between History and Meta-History. These components are reflected in the few remained historiographical works of Ismail'ism. The method of this research is Hermeneutics phenomenology and the data is collected based on the historical methods using library materials.

From the point of view of history of today, the presumption that historic texts are merely the author's mentality is inescapable because there is a relationship between the existing text and the structures and processes of political and religious affairs. Therefore, any historical text can be traced back to the problem of which the political, social, and religious concerns of the writer have led to the prominence of the individuals and the names of which types, what kind of relationships, what kind of judgments and with interest in which of the words and the types of configurations have been organized? In this study, based on these theoretical bases, we analyze the method of restoring Baghavi in the translation of the Rashidun Caliphs in Mo’ jam al-Sahā ba, because the representation of the narrations of Mo’ jam al-Sahā bashows that Although its narrations are a reflection of the same narrations of the first to the third centuries of the Hijra, but the selection and arrangement of the use of the words, is designed to excuse or highlight some of the Companions of the Prophet of God to resolve the religious political process of the time or to move towards the approval of these processes and ideologies.

Post-Constitutional uprisings are a good subject for different, conflicting and sympathetic comments and narratives of political activists and observers. Each of them has looked at it from the point of view, mental structure, ideology, group and national interests. One of the most prominent activists in the narrative of the street uprising is Sayyid Ahmad Kasravi, of whom there are two historical and one personal narrative left. This article seeks to dissect Kasravi's trilogy of narratives and his political sources by utilizing the critical analysis approach of Michael Tulane's narrative. Kasravi's first narrative has two levels of analysis: Level one is a sociological-historical analysis; he has a mixed approach to the constitutionalism of the Azerbaijanis, their freedom and the activities of the Democratic Party and the fields of the uprising. Another level is the individualistic and motivational approach to psychology that provides a pessimistic and reductionist analysis of the street and its rise. Although Kasravi himself claims to have a historical approach and is far from a political one, his two levels of analytical and narrative attitudes show that he is influenced by attitudes of patriotism and concerned about foreign interference. At the time of writing this text (1302 AH) Kasravi is not a famous historian. But in the second narrative, which has been told in 18-year History of Azerbaijan, it has seen the uprising as an important step in a positive and constitutional street activism. In the third narrative, which is purely memoirical, he has revised the earlier narratives, there is also an individual motivational level in the affirmation of the street. The shift means Kasravi's migration from Tabriz to Tehran, transition from beginner to professional historiography, transition from patriotism to temperate nationalism, later to radical nationalism, subversion of rival feelings, and so on, were the context that prompted him to present three different narratives over three periods.

The Persian journals published in different arenas of science, in printed and electronic versions, follow some special rules and regulations. While the rules for writing and publishing the articles in the Iranian scientific journals are similar in structure, regulations are also different from journal to journal. Then this has caused the absence of standardization in journals. Although the rules regulated by the commission of supervising the journals of the ministry of science, research and technology has organized the publish of the scientific journals, these rules are minimal and experimental, and yet far from the international standards of the scientific journals. The international publishing standard is already regulated and produced by the international institute of ISO, and journals are to be published applying the international standards. The need for applying the world standards in Persian journals has caused the fields such as medicine and librarianship take this into their consideration but in the field of History this is yet lacked, and scientifically dubious. However, the main concern in the present study is to examine the extent to which the international publishing standards of ISO are applied in the research and scientific journals of history. And we also want to examine if the insisted elements of the ISO publishing institute such as title page, list of the content, the repeated titles, footnotes, abstracts, the first page of the articles in a journal, the applied reference method are obeying the ISO standards. Since the present study is a practical one, and in the area of science survey, the approach we have applied in it is descriptive. In this study, taking the international publishing standards into consideration, we have recognized 26 research and science journals in the field of history, and set a chart for the criteria applied in the examination. The findings show that the research and scientific journals of history match the international publishing standards of ISO in 55 cases (69. 47%). Also the findings show that the journals apply the regulations and rules ratified by the ministry of science, research and technology, more than the international ISO publishing standards. Consequently, we recommend that: the international publishing standards should be ratified as the regulations of the ministry of science, research and technology, and enforced by the journals, so that the standardization may occur.

Understanding historical events without knowing the thought behind the events is not possible. The understanding is based on the understanding of the historian's knowledge and insight, and it is impossible to understand the historical event without knowing the historian's point of view. The historian-thinker and the intellectual center of the two historians of AbuBakr Terhani and Fazlullah Ruzbehan-khonji, who lived in the critical period of Iranian history and, on this basis, expressed their historical interpretations, are subject to the same rule. Beliefs of AbuBakr Terhrani and Fazlullah Ruzbehan-Khonji have influenced the processing of history and the interpretation of historical transformations in the light of the provocative? Reflects the provocative approach of both historians in the reflection on the historical changes of their time. The result of the research, which has been carried out with a descriptive-analytic approach, suggests that AbuBakr Tehrani, as well as Khonji, on the broader scale, has considered the fatalism in the realization of history as an important issue, and in his historicist conception of the conditions prevailing in the ninth century, Is. Hence, determinism, the absolute will of God in the fate of man, the inability and abundance of man in being and creation, closeness and linear interpretation of history are the most important components of historiography in the history of dialecticism and the realities of the universe, all of which are subordinate to fanatic insights The two historians are discoverable and understandable.

Abdolhossein Khatoon Abadi has created a completely "general" history in the writing of the Vaghaye’ al-Senin va al-A’ vam, which is not only in terms of public time but also in terms of subject matter. In addition, cultural issues have also been taken into consideration. Because of this, his book can be an important source for the history and culture of Iran and Islam. He has tried to talk documentary in this way. Because of the wide-spread and diverse subject matter of his book, he has been forced to take advantage of many and varied sources. Hence, unlike most Iranian and Muslim authors of general histories of the Middle Ages and the new centuries, he has used many sources. At least sixty books are clearly identified throughout his work as the source of his information. In addition, he has paid attention to documents, inscriptions and oral reports. All of this brings him apart from other colleagues. In addition, for today's scholar it is clear that in Safavid Iran, and before the advent of the printing industry in Iran, the abundance and variety of books that could have been available to a typical writer.

In classical cultural history, the elites were considered to be agents of culture and politics, and thus, in this type of historiography, the cultural-political flows derived from ordinary people were not considered independent streams from the produced culture of the elite. However, one of the most important orientations of the new cultural history is the change in the subject matter of the study from elite to subalterns and ordinary people. The purpose of this paper is to answer the question of how, in the new cultural history, ordinary people and subaltern strata have become agents in construction of culture and politics. To answer this question, first, the position of classical cultural history on the issue of political agency and its application in the book "History of Culture in Italy" is examined. Then, in order to illustrate how this new cultural historiography has come to this orientation, while describing the stance of this approach, the book "The Cheese and the Worms: The cosmos of a Sixteenth-Century Miller" is being studied as one of the classical texts of this stream. In order to achieve this goal, with the "exploratory" approach, "comparative method" was used to discover the possibility conditions of this agency.

In addressing identity, many commentators have primarily focused on three types of associations: by land (shared history, geography, state); by blood (shared ethnicity, race); and/or by culture (shared language, religion, arts, and sciences). To discuss identity from these perspectives, however, would be a redundant and uninspiring exercise. Such self-affirmation fails to take into account the crisis that is responsible for the existent tension around issues of identity. In this paper, therefore, I will make a case that traditional understandings which seek monotheism and homogeneity lead, at best, to a celebration of cultural and civilizational legacies of the past. In this paper, the idea of identity assumes, firstly, individuals whose sovereignty and autonomy are respected and protected, and secondly, nations who have engaged in self-examination have made distinct contributions culturally and have been given recognition. In the absence of these two conditions, any claim about a common human identity, human civilization, or globalization is a disguise for reviving the grandeur and splendor of old empires. To talk about identity and recognition is to talk about all of humanity. It means talking about those who have been excluded from participating in building a common future for humanity. Identity suggests an active process of representation; a process through which identity constantly changes by reinventing itself. Identity, then, really means the reinvention of identity, not holding it captive to history or a cultural past.