Taymour began his political-military life from Mavaraon-Nahr, which was called the loghataei territory .He gathered clans and tribes and rulers of this region into a unity and prepared an organized corps, with which he attacked and conquered different territories. His model in the military expedition was Chengizkhan. In these expeditions Taymour sought to enhance the glory and reverence of his motherland, Mavaraon-Nahr, so he tried to strengthen the financial situation of the territory through calculated and accurate pillage and rapine, and to enrich the intellectual, cultural and artistic atmospheres of this region by kidnapping efficient and productive manpower of other cities and provinces and dispatching them to Mavaraon-Nahr. The present article discusses his plan of action and his method to reach a desirable result while looking into the artistic achievements of this action and policy.

In the region of Lorestan the tribes have had a significant role in the socio-political history of Iran. However, among them the Zand clan had been the most unidentified until the late Safavid dynasty. This clan is one of the clans of the bigger Lak and Shab clan and a branch of Lor tribes, living in the western parts of Iran in the suburbs of Mahlyer in Kamazan and Parri villages. Following ten years of turmoil and violent disorder Karim Khan brought back peace and security to the region and safeguarded people from plundering and attacks of tribes, their recalcitrant chiefs and the pressure imposed by unbearable taxation.Despite all the potencies and strong points in the reign of Karim Khan; peace and public welfare in parts of the country, safeguarding the nation of terror and horror caused by wars and conflicts, in addition to putting an end mass murder and deconstruction by those pretenders of sovereign power and tribe chiefs, attention was inevitably distracted from geographical unity and ethnical integration and unification among Iranians, as it was put into effect at the time of Safavid and Afshari dynasty.The present article would see to the legitimacy of sovereignty through a comparison between the Safavids and the Zandis, and the relation of this subject matter with the territorial totality and national coherence.

The tribe lifestyle of Iran, as one of the oldest lifestyles, has a history replete with ups and downs. One of the features of this lifestyle in Iran is its independent political-social structure, leaving an impact on sociopolitical events and developments. The continuation of a specific tribal structure gives a special status to the tribal system in Iran. The significance of this status can be observed in the formation of political dynasty in our country.This lifestyle constituted a major chunk of social life in Iran for a long time. With the advent of the fourteenth century, the tribal lifestyle under the influence of various issues underwent drastic structural changes. This change has not taken place in the traditional type: the tribal groups still live in the form of tribal groups, but its transformation in the new types which has taken place with their settlement in rural and urban structures have changed the tribal groups into ethnic groups. In this transformation we observe the emergence of ethnic groups. The present article is an attempt to study the process of transformation of tribal identity to ethnic identity.  

This paper investigates the factors behind the national unity with regard to cultural geographic elements in Iran. Iran is located in north east of the Middle East, and has 68 million populations. The Islamic religion (Shi"ite Muslim) is the most powerful unifying force in Iran. The discovery of oil in Iran in 1908 has served to bolster Iranian nationalism. Farsi, the language of Iran"s dominant ethnic group, is the first language of most of Iran"s people. However, because of Iran"s geographic barriers, many Iranians have a greater allegiance to their local ethnic group than to the nation. The Kurds, Azari, Lurs, Qashqai ,Arabs, Turkman, Baluchi are tribally organized. They have great pride in their ancestry, and their tribal loyalties are far stronger than any national ties. The objective of this article is to provide a voice about alliance or weakness of national unity in Iran for government official, and for the public in general. This information also is of value to Iranian themselves as they face an uncertain future. Archival material and historical document are analyzed to learn about Factors effecting on national unity. The results of this study critically identifies cultural (religion, language, music), economical (oil), political- (state policy) and social factors (lifestyle) effecting on national unity in Iran.

During late nineteenth century, Khuzistan was considered to be the most fertile land of Persia which at one time had yielded $ 50 million if calculated on 1962 price index. Many British officials presented in Iran and India office have recorded the abundance of water through a network of five rivers and canals, making Khuzistan a fertile ground for major staple and cash crops. At the time when the general populace was affected by the famine, Khuzistan stood unaffected. But thoroughly and gradually Khuzistan had faced deplorable condition owing to the British policy and power struggle. With the opening of the Karun River, the British influence had reached to the extent that they started interfering in the appointment of governors and granting of Khuzistan developmental projects to French, Dutch or Germans. The present article highlights the increasing influence of British in the political and economic affairs of Iran especially Khuzistan which was considered to be the "second Egypt" next to Seistan. They had even assisted by the principle Arabs and Bakhtiaris tribes of Khuzistan as well as the influential trading and commercial figures to sabotage the irrigation project which could hamper the water flow to Karun River, a back bone for their commercial interest. In the first quarter of 20th century the British policy in Khuzistan proved detrimental to their vested interest.

The traditional social structure which manifests the power structure is a centuries-old historical phenomenon. In order to study this phenomenon one has to define the society accommodating this structure, that is, the nomadic society or community of Iran. What kind of community is this and what is its place within the framework of the entire Iranian society? The present article in the first place tries to make a distinction between the rural and nomadic society. Hence three criteria have been forwarded for a nomadic society, that is, its tribal structure, common territory, and tribal self-consciousness. Attempts have been made to study the structural and nomadic strata of Iran from sociological and anthropological points of view, particularly the tribes of Buyer Ahmad. Specifically their social structures and their political power structures are studied and their social structures have been compared with those of the Qashqai, Kurdish Bakhtiyari, Turkomen, and Arab tribes of Khuzestan. At the end the political power structures of the said tribes have been studies and analyzed in this article.