History of Islam and Iran
Year:2018 | Volume:28 | Issue:37 (127)|Papers Count:7

In the political history of BaniArsalan's Government in Kurdistan, many families were influential in the power structure. According to local sources, some dynasties were so influential that the governor of Ardalan became a puppet after a while and acted as their representative in the government. From 1779 to 1803, the house of Vakils was the most powerful Kurdish family in the region, and they had an increasingly significant control over the political power as well as the social and economic structures in Kurdistan. This led to the weakening of the Ardalan’ s power. However, the influence of Vakils came to an end during the reign of Amanollah Khan the Great. In a descriptive-analytical manner, and by means of library sources, the present study deals with the relations between the Vakil and the Ardalan houses during the reign of Amanollah Khan the Great, and it focuses on the causes of tense relations between these two. Findings show that the aspirations of the Vakils to have more power and more influence led to a clash of interest between the two houses, and that the differences between them led to the weakening of the Vakils in a way that they lost ground in the power machinery of Amanollah Khan Ardalan.

In the Sāsānid Era, in which religion and kingdom were considered as twin brothers, Sāsānid kings specially after coronation or after victory in wars, endowed royal gifts to fire temples and Zoroastrian temples; this was a proof of their good attitude to old Zoroastrian religion as Iranian national religion. Surprisingly, after his victorious battles, Ardašīr son of Bābak (224-240 A.D), the founder of the Sāsānid kingdom, had sent the severed heads of their rivals in the city of Marv in Khorāsān to fire temple of goddess Anāhitā in Estaxr, Fars. The researchers of the history and culture of Sāsānids have not studied this event, and our current knowledge on why Ardašīr son of Bābak had gifted the severed heads of their rivals to goddess Anāhitā, is trivial. In this research the connection between Ardašīr and Anāhitā is studied in a broader context and we will see that endowing such gifts to Anāhitā was in accordance with her combative characteristics, due to the fact that in Abān Yašt of Avesta, Anāhitā, besides being the goddess of waters and fertility, is the goddess of war and fighting, who helped kings and commanders in battles. Ardašīr had gifted the severed heads of their rivals to goddess Anāhitā in order to truly praise this goddess of war and fighting, the goddess who alongside Ahurāmazdā, bestowed kingship to the lineage of Sāsānids.

Constitutional revolution facilitated women presence in new cultural activities such as publishing feminine articles. Alam-e-Nesvanwas one of the journals that used to be published alternately in 1299-1312 H, (1920 to 1933) creating a good opportunity for both well-known and ordinary writers to express their opinions and points of view by publishing their papers. This investigation focuses on how the journal content was produced considering lack of foundation of nurturing literate women over that span of time. This research work tried to determine authors’ social and cultural status as well as males and females participation rate in that journal. To that end, content and statistics analyses were conducted by sketching figures, drawing tables and categorizing articles in compilation or translation groups. The results of the analysis indicated that the authors collaborating with the journal in publishing articles were mainly women to be exact 45. 4%, 43. 3% women and men, respectively. Moreover, 11. 3% of authors were unidentified. Most of the writers were literate people, either graduated from American schools or originally from the U. S. A, trying to familiarize women with modern cultures and values.

According to Yung, archetypes are collective unconscious contents that we inherited from the past. Archetype is an abstract and ancient idea and shared specific features between groups of affairs, objects and creatures. Yong said that the basic and primitive forms create overall pattern and design our ancient behaviors and beliefs. These universal forms that are human ancestors’ inheritances are in all times and all places, this means they perform in same way in all times and in all places. Main objective of this paper is to review the old pattern in folk beliefs of Halilrood civilization and in an interdisciplinary study, based on Yung's theory and using the resources available wants to answer this question that what are prominent archetypes in Halilrood culture and what is causing their beliefs? Method of collecting data in this paper is documentary and field research of objective observation. It seems that the basis of archetypes' formation is their norm role in life of Halilrood people. Most prominent symbols and archetypes that cause the formation of folk beliefs in Halilrood civilization are individual and collective archetypes, fire, tree descent and old wise leaders.

Shah Abbas I used the specialization of lands, which had begun since his predecessors in a limited form, in order to improve the country's conditions and centralization. His successors continued this manner in spite of some devastating outcomes of it, as in Shah Abbas II era, the specialization of lands was expanded. This study seeks to answer this question: "why did the specialization of lands increase upward in Shah Abbas II period? " This is an historical research which has been done in library method. The results shown the greed and compulsion of rulers of states and consequently the continued complaints of residents in these states, wasting of the proceeds, the increasing necessity of the court to the financial resources, preventing the power seeking and rebel]]]lion of Ghezelbash authorities, centralization, rapid supply of the provisions in natural disaster, removing the oppression and improving the people conditions have been among the social, economic and political grounds which provoke Shah Abbas II to develop and continue the specialization of lands.

The contrast between the traditional, appointed, non-democratic and inefficient management methods of city affairs in Qajar era and modern ones, which Iranians of constitution Era had recently got acquainted with, caused the formation of democratic and modern civil institution to become one of the most basic desires of the social effective forces in constitution revolution. This led to participating of citizens, removing traditional forces, who were proponents of centralization methods in managing the country affairs, the dominance of elites and the manifestation of city residents, willing and identity. Composing laws related to “ village and state councils” and “ Municipality council” at the first National consultative Assembly and the formation of these councils in some villages and states was in fact a response to the desires of social forces effective in constitution Revolution. The present research, focusing on Tabriz, by applying descriptive analytic method tries to investigate the rate of Tabriz State Council’ s achievement in the materializing the demands of these forces. The finding of this research show that Tabriz council, using a kind of management pattern similar to the local government of modern city, could provide programs and actions which protected the city and state benefits and maintained its identity as the second capital of the country.

Research in finance and administration is one of the less concerned topics by researchers of Safavid period for some reasons, such as scarcity of historical documents and research resources. The research on financial terminology is far less than research on administrative and financial arrangements. The issue of present research is the function and economic position of financial terms of Safavid era. In this research, by using the historical method, financial terms of the Safavid era have been recognized at various levels of social and economic development. The results of the research indicate that Iran's taxing system of the Safavid era, with a hierarchical system, had controlled a vast majority of economic and income fields of the society of its own age. Such supervision was possible through the presence and activity of employees and government agents in different levels of bureaucracy. On the other hand, much of the financial terms were specific to the urban economic system. Areas such as bureaucracy, court fines, trades and guilds, military affairs, military, toll collecting, and customs were among the most important urban economic areas of that era; which financial and tax terminology, along with the amount of their tribute or other expenses, were recorded in the books of the taxing office. Two rural and nomadic communities considering their economic performance, allocated part of the financial terms to themselves that included taxes on agriculture, husbandry and military equipment.