In the past, Geomorphologic Instantaneous Unit Hydrograph (GIUH) had been proposed as a tool to generation of flood hydrographs from storm rainfall data. Nowadays, Spatial Unit Hydrograph is used instead, with making use of Geographic Information Systems (GIS). FIRST, watershed is divided into small square cells, and then routing of runoff from each cell to the basin outlet is calculated using the FIRST PASSAGE TIME response FUNCTION based on the mean and variance of the flow TIME DISTRIBUTION, which is derived from advection- dispersion transport equation. The flow velocity for ground surface cells is calculated by Overton’s equation and for channel flow cells by Manning’s equation based on the local slope, roughness coefficient and hydraulic radius. The total direct runoff at the basin outlet is obtained by superimposing all contributions from every grid cell. The model is tested on kameh catchment in Khorasan Razavi state. Results are in excellent agreement with the measured hydrograph at the basin outlet. Sensitivity analysis shows that parameters of channel roughness coefficient and minimum slope threshold have larger influence than parameter of thershold of drainage area in delineating channel networks on peak discharge, TIME to peak and on the outflow hydrograph, Since the model accounts for spatially distributed hydrologic and geophysical characteristics of the catchments, it has great potential for study of the influence of changes in land use or soil cover on the hydrologic behavior of a river basin.

Blood-letting is defined to be the withdrawal of blood from a patient. Considering the mysterious, life-saving, and occassionally miraculous nature of blood during the evolving history of man, civilization, and science, this red liquid being the token of life and death throughout centuries was used as evidence for clinical diagnosis of special diseases or otherwise as definite and soothing treatment of patients. Based on the existing evidence, hijama or blood withdrawal in cultural and religious beliefs and customs of certain tribes has had even a special status in saving man from devil or evil forces. The accessible old documents show the expansion of blood drawing as a known life-saving element and treatment method in ancient Egypt, Greece, and Rome in different forms including hijama. However, the development of medical sciences, particularly transfusion medicine and blood transfusion sciences, the treatment and preventive role of hijama and other methods like arteriotomy and leech cupping started to get less prominence except for some eastern countries especially Islamic states where hijama is still employed to relieve soul and treat diseases as a tool of preserving traditions. In Iran, considering the available standards based on which potential blood donors with recent hijama experience are defered for one year, it is necessary to raise awareness of all those involved in the field of blood transfusion and the whole community about the history of hijama so as to see how we can better deal with this historical and traditional controversial topic.

In this paper an approach to approximate completion TIME DISTRIBUTION FUNCTION (CTDF) for stochastic PERT networks is presented. This approach is made with most critical path (MCP) definition and a renewal process. In some cases, the results of this approach is better than Soroush’s algorithm that uses only MCP for computation of CTDF. Numerical examples are given and conclusions are made.

This article has a cultural anthropological approach to changes in family and kinship relationship in PASSAGE of TIME. Thus, it reviews the ideas of Morgan, Tyalor, Malinovsky and others about family and kinship relationship in order to derive a relatively comprehensive typology of changes in family and kinship according to their ideas.Methodological strategy involves qualitative research. Research method is documentary study. The process of analyzing data is substantial coding, by which some distinct types of family and kinship relationship in terms of TIME periods is being created. The result of this methodic review of ideas of the cultural anthropologists is a typology in terms of socio-cultural evolutionary periods (Savageness, Barbarism and Civilization). Each period contains two different components: common (historical period, type of society, residency pattern and social organization) and particular (form of family, form of marriage, kinship relationships and division of labour between man and women). The outcome of combining of two components is a 24 cellular matrix of types of family and kinshiprelationship in PASSAGE of TIME.

As influential social forces inside the city, the street performers (looties) played an important role in political arenas in Qajar period. By appearing Constitution Revolution, they actually divided into two groups: people-oriented looties who favored Constitution, regressive looties who favored autocracy and reaction. Although people-oriented Looties gained successes in these periods but lack of success and disachievement of Constitution aims led to decline of people-oriented looties.When Reza Khan gained power as a symbol of reactionary looties who favored autocracy and can be entitled lumpens, the number of them in society increased. Contrary to Qajar period, FIRST Pahlavi period saw lack of influential presence of lumpens. Undoubtly, we can’t infer that they began to decline in a short TIME. This research attempts to study the position and performance of lumpens in FIRST Pahlavi period.

In most cities and villages of Iran, there used to be sherbet houses, where people gathered for casual chats, drank sherbet (syrup) and debated about local daily topics. In these places, people listened to poems and stories of the well-known Shahnameh (The Epic of Kings) - a masterpiece of Persian poetry dating back to the fourth century. Reading the Shahnameh is specifically considered to have had a significant contribution to the transfer of cultural and literary values across generations. It was also a useful resource in raising the awareness of the people in the ways of life of their ancestor’s. Nevertheless, there is unfortunately no reliable information about sherbet houses in Iran and therefore any study over them needs to be based on the architectures of such ancient structures. Based on historical documents, the FIRST sherbet houses appeared in Iran after the advent of Islam and specifically when religious prohibitions against drinking wine were put into place. The early places where the sherbet houses were constructed were in Samarkand (the capital of Samarqand Province) during the Teymurid era (1370-1405). The next rise in the emergence of sherbet houses was during Shah Ismail’s era (1502-1524). Nevertheless, there was a decline in the popularity of those places later on.In addition, sherbetdar bashi (the owner of the sherbet house) was an occupation which appeared with the tradition of drinking sherbet and became one of the outstanding courtier positions in Iran. After the immigration of Ottomans to Iran, coffee was brought into Iran. Therefore, sherbet houses were replaced by coffee houses where a Turkish delicacy was drunk - coffee. In fact, it was during the same era that people found coffee to be a more enjoyable drink than sherbet.Accordingly, the name of sherbet houses soon turned into coffee houses. The FIRST Persian coffee houses date back to the Safavid period in Qazvin (an ancient capital in the Safavid Empire), probably during the reign of Shah Tahmasp (1524-1576), and then expanded during the Shah Abbas era (1587-1629) in Isfahan (the Safavid capital). Afterwards, in the Qajar dynasty, especially during the reign of Naser al-Din Shah reign (1831-1896), the number of coffee houses multiplied in large cities, like Tehran (capital of Iran). The cultural changes in our present society may have resulted in forgetting the ancient traditions. Therefore, academic researches over the elements of the traditional society and the identification of their cultural values have growingly found a significant importance. The present research has been carried out through a descriptive-comparative method. The main purpose is to picture the architectural space of sherbet-houses of Iran. To achieve this goal, FIRSTly, history and the role of sherbet houses in the Iranian social life was determined; Secondly, the architecture of this social-cultural base was introduced; and finally, on the one hand, a comparison was made between the architectural features of interactive spaces such as the sherbet house and the coffee house, and on the other hand, between the architecture of available sherbet houses.Sherbet houses can be divided into two kinds; governmental or public. The Royal Sherbet House of Qeysariye Portal in the Isfahan Bazaar and the Sherbet House of Amir Garden in Tabas (a city in South Khorasan Province) used to be governmental sherbet houses. The Sherbet House of Sayed Vaghef Abbey in Natanz (a city in central Iran) and the Sherbet House of Sheikh Safi al-Din Shrine in Ardabil (a historical city in north-western Iran) are public sherbet houses. The results of the present study show that sherbet houses were a roofed central space in the form of quadrilateral or octagonal, made of brick with round platforms for people to sit and rest. Sherbet houses have had various ornaments such as brickworks and tiles that represent the artistic sense of the past. In addition to internal spaces, sherbet houses also had ivans (porticoes) in their outdoor spaces to serve customers in the warm season of the year. In comparison, the coffee house’s architecture is based on a common pattern. It was usually influenced by the characteristics of architecture texture, culture, and social needs of the society. However, the architecture of internal spaces of some coffee houses was imitated from the architectural style of bineh (changing room) in traditional baths. This was a building usually with one entrance, a cupola (domed roof), and stone or brick columns. Platforms around the building were made of brick or stone or mud brick. Shoe racks with arched openings which were under the platforms are also a common feature of sherbet houses. Dadoes on the top of platforms were decorated with figured tiles up to one meter. In the middle of the building, there was a pool made of stone or tile, usually in the shape of polygon with one or more fountain and trough. There was also a circle or polygon platform in the center or a semicircle one next to its wall for narrating or reading the Shahnameh. General themes of murals in sherbet houses are the heroes of the Shahnameh. Another specific feature of the interior architecture of sherbet houses is the brickwork and tiles in the portal façade and internal spaces. In short, sherbet houses and coffee houses were a center for doing social activities. And because of the nature of their usage, sherbet houses were based on extroverted or introverted architectural designs.

In all oral traditions, so far a tale is not written down and is carried down through generations by heart, its primary structure would most likely be changed or distorted. The more the TIME passes, these changes accumulate more until the tale may be completely different from the real and original one. Main character’s identity and the reality of events may also be distorted during this alteration TIME. Since oral tales are of great importance to Sufism, there are many examples of these changes in this culture. SomeTIMEs written tales move to the realm of oral tradition and then back again into the written form with changes in some aspects.

Urinary tract infection is one of the most prevalent pediatric diseases which, if diagnosed and treated promptly, can lead to potential severe sequelae. Positive urinary nitrite is a sensitive test to determine urinary tract infection. In this study we evaluate the effect of delayed urinalysis on the result of urinary nitrite. We studied mid-stream clean catch urine of 30 children in Imam Sajjad Hospital of Yasouj University of Medical Sciences. Specimens stored at room temperature and urinary nitrite measured at 0, 0.5, 1 3 and 6 hours after collection. All specimens revealed negative urinary nitrite on beginning. 10% of specimens (3 cases) became nitrite positive between 30 minutes until 6 hours after collection. These false positive results of urinary nitrite were shown to have no relationship with urine culture and therefore no relativity to urinary tract infection. 3 reported positive cultures were not the same specimens with positive urinary nitrite and were related to non-nitrite positive organisms.We conclude that with PASSAGE of TIME after urine collection urinary nitrite may become falsely positive and lead to over-diagnosis of urinary tract infection. Therefore, all collected specimens must be transferred to laboratory as soon as possible to avoid false positive values.