Sarlak is a survived clan from the Chaharlang branch of Bakhtiyari tribe.This clan was excluded from or not being noticed so much in the existing studies which are done over the tribe of Bakhtiyari.The present article tries to investigate the history of this clan through the remaining documents and manuscripts. In the first part, it refers to this clan's territory and its residency contours in parallel with a general introduction of the clan itself and the second part is being consisted of three documents and one taxation roll.

Shoushtar has been one of the major cities in Iran since the Sassanid dynasty, where brilliant figures in the sphere of science, intellect, Fiqh (Islamic Jurisprudence)... have been born. Among these great figures is Ali Bin Hossein Najjar, a well known scientist who lived in the 11th century of Hejira. His progeny and descendants later came to reach exalted degrees of perfection in science and piety .Late Sheikh Jafar Shoushtari, a descendant of his, was a master of Fiqh and religious sciences of his time who is considered as one of the great luminaries of the Shi'ite world. The present essay points to the historical background of Shoushtar and introduces some of the notables and scientists of that region, including the honorable clan of Sheikh Shoushtari up to know.

With the formation of the Shiite state government, the Safavid government, in the beginning of 14th (A.D) century the Uzbecks of Dasht-i- Qepchaq occupied the north of Timurid territory in Mavry Alnahr and Kharazm areas. In both the areas, Sheibani clan and Arbashahi clan controlled the situation, respectively. In the beginning, in addition to their religious differences, the Uzbecks claimed Khorasan’s possession and this was the main cause of their conflict with Safavid. Although, Sheibani clan continued its hostile relations with Safavid until their extinction; the Arabshahi clan acted different in their relations with Safavid. Arabshahi’s relation with Safavid was based on a contradiction. The Arabshahi khan’s attacked the Safavid territory borders, murdered, plundered, captured Iranian Shiieas and sold them as slave. Arabshahi khan’s had a peaceful relationship with Safavid based on consensus and convergence; they exchanged ambassadors, also they released hostages and send them to Safavid court and kind of accepted Safavids as their foster. The attempt is made here to identify the internal evolutions in Khwarazm during Arabshahi rules and the correlation between Arabshahi khans and Safavid government with an emphasis on the affecting factors.

In this research, it has been tried to survey the change in the value system of the villager's clan in Fars Province. First, the theoretical foundations and elements of this process have been investigated and then the relationship between tradition and modernism on the basis of hybrid modernism, reconsideration, internationalism, etc. has been put forward. The methodological explanations have also been presented. The research subjects are interviewed. The data analysis is done through the qualitative research method. The research findings demonstrate that the values belonging to the local culture have not been eliminated. These traditional and local values have been combined with the modern ones and created a new combination called meta -culture.

This research paper is an attempt to study Ehsan Qarzol-Hasane Cooperative Fund (Ehsan Popular Good-Loan Fund) in Javanrood City as a model self-help organization to learn about its members' collective behaviors and motivations for creating the mentioned fund.The research is of a descriptive kind using available documents plus interviews with 28 active members during March and April 2007.The results conclude that factors such as awareness of the financially hard conditions that people live in and of their social needs and believing in the usefulness of borrowings from the Fund in solving their problems have been so important in the creation of such an informal cooperative society especially when functioning in a kinship network because such a network brings on more synergic effect.

One of the issues that has been paid attention to in countries with ethnic diversity is the level of intergroup integration. Considering the diversity of clans in Mamasani and Rostam Counties, this article investigated the relationship between national identity and clan divergence in the Mamasani and Rostam counties. Using the survey method, a structured questionnaire was used for data collection. The sample size was 450 residents of Mamasani and Rostam counties selected using a multi-stage cluster random sampling method. The factor analysis and Cronbach's alpha were used to evaluate the validity and reliability of the questionnaire, respectively. A questionnaire developed by Mirfardi and Salamatiyan (1400), was used for national identity measurement, and a self-administered questionnaire was used for clan divergence measurement. Data were analyzed using SPSS software. The findings showed a positive and significant relationship between national identity and its dimensions with tribal divergence. There was no significant difference between the clan divergence of women and men, and there was no significant difference between the clan divergence according to the job type. Multiple regression showed that the independent variables explain nearly 12% of the variance of the dependent variable. Strengthening national values and culture can help to improve integration at local and national levels.

Sassanian artists were realistic in creating memorial artworks, but their artistic style did not necessarily result in exact depiction of figures with accurate facial representations. In contrast, such realism manifests itself only through determined appearances and unchangeable artistic conventions. Doing so, identifying people is only possible by recognizing their distinct crowns, headbands, attire, specific signs, position in queues, their posture and overall representation in the figure. Based on semiological analyses, in this paper, it has been argued that Papak, a member of the famous clan of Qaren was "Bidaxs" and that vice-regent of Bahram II, Bahram III, Nerseh and Hormizd II. Contrary to some scholars’ argument concerning the resemblance between the symbols of Bidaxs and those of the Qaren clan, a close comparison shows a significant dissimilarity between the two. While the symbol of the clan of Qaren is a blossoming bud on a horizontal line, the symbol of Bidaxs is a bud surrounded by two leaves. That is not portrayed on a horizontal line. The relief of Hormizd II at Naqsh-e Rustam is perhaps the best example in this case, which clearly demonstrates the difference between the two symbols. At Naqsh-e Rustam, both symbols are depicted on the helmet of Hormizd II’s defeated enemy. The nobility of "Bidaxs Papak," therefore, refutes the stereotype idea among some scholars who argue that the rank of Bidaxs was only restricted to the royal family.

Gilooyeh clan or rouzbeh family was one of the most famous and effective Iranian clans of Fars during the first three centuries Sassanids who was gradually successful to penetrate in Abbasid Caliphate and to show their important roles in social- political events, in addition to their periodic battles with aggressive and dominant Arabs. Gilooyeh himself who was the most famous and prominent member of his clan to the scale that made him to rule a wide part of Fars and the region was named Gilooyeh after him. Gathered a great army and fought the clan of Abu Dolafe Ejli who attended and dominated on some parts of Iran, particularly the Persian Iraq, from 2nd century. Despite the temporary successes and the death of the Maaqal, the brother of Abu Dolafe, he was finally killed. His vast territory, included regions from about Shiraz to Semirom, Lordegan, Arejan (Behbahan), some parts of the Persian Gulf shores, Mamasani, Kohgiluye and Boyer Ahmad, was considered as the territory of his clan. His sons, Khalid and Hassan, and his grandson, Muhammad bin Hassan attended and influenced in the court of Abbasid Caliphs and kept the important role of the clan on. This article, accomplished on a historical library method, is trying to reply to this question: “what was the social and political role of the Iranian Gilooyeh clan in Abbasid caliphate?”

Tourism acceptance capacity is a concept of tourism activities in which tourism is carried out without compromising damage to the host society. In this regard, tourism planners in the field of destination capacity (acceptance) believe that the host society has a certain capacity for tourism development and growth beyond its capacity will result in social and environmental consequences. Therefore, this research seeks to study the effect of the social acceptance capacity of nomadic tourism on the sustainable development of the Haybetlou tribes in Fars province. In this study, library and field study methods have been used to collect information. In this way, field information was obtained using a researcher-made questionnaire among the Haybetlou tribe in Fars province, distributed among a sample of 218 people. The results of the assumptions test indicate that each of the indices of population, employment, tourism paths, welfare, security and psychological effects that were studied in the social acceptance capacity of the tribal area of Haybetlou have a direct and significant effect on sustainable development. Based on research findings, it is suggested that tourism managers consider the indicators of social acceptance capacity for sustainable development of nomadic tourism.

clan structure is an informal social organization, originally appropriated to the nomadic pastoral way of life. But, in Iran, in spite of the long history of sedentary urban living, through the dominance of Saljuq pastoral invaders on the society, the clan system was reinforced and continued to exist as an important "political" mechanism to keep power for that non-Iranian government. Then, it was institutionalized and continued up to the end of the nineteenth century. It may be said that some die-hard heritage of clan-system have remained and presented themselves as the kinship or ethnic appearance, intervening in the cultural, bureaucratic, and political networks as a whole, and it could be a strong obstacle against the development of political culture and civil society, as well.