پژوهشنامه تاریخ های محلی ایران
سال سوم شماره 5 (پاییز و زمستان 1393)

Boyer Ahmad is one of the old Iranian tribes and the greatest tribe of Lor who live from Behbahan to the foothills of Dena mountain. In Qajar era a lot of events had happened in their socio-political life of this tribe that only a few of them were recorded in local songs. Since the late of Zandieh until the end of the reign of Naser-o-Dinshah several famous people of Boyer Ahmad such as Hadi Khan, Shaheen Khan, were the local authority of the region and that part of their political events are reflected in the Requiem, which was written in their grief and was carved on gravestones. Khoda Karam Khan Boyer Ahmadi had a close friendship with famous governors of Fars province such as Farhad Mirza Moetamed-o-Dowla and his son Sultan Owais Mirza Ehtesham-o-Dowla, was a local famous poet and some parts of the events of Boyer Ahmad are reflected in his poetry. Other unknown poets describe the events of the day - especially wars KhodaKaram Khan and his descendants – have written a lot of poems and a few have been recorded and transmitted orally, chest by chest. What remains to this day in local and traditional literature, suggests that important events and influential personalities are reserved and reflected in the mind and language of the public and poets of this tribe. Poems and songs are available both in Persian and in the local dialect (= Lory of Boyer Ahmad). This article is based on research of historical and descriptive - analytical, to reflect historical events of Boyer Ahmad at the desired interval. Some parts of the poems that were studied in this article were earlier in some local resources and other parts were the result of the author's field research, developed. The supposition of the article is that Boyer Ahmadians about important political, social, and military events and big and famous personalities wrote poems and epic poems. As a result, it must be known that Boyer Ahmadians have had a special folk literature about important historical events and influential people, that is a small part of the culture and customs of the public.

Despite public awareness about the Safavid era, mostly inferred from contemporary European writers and reports of the Safavid dynasty, a series evidence of social issues can be found in dynastic local histories. Concerning the historiography in the era of Shah Abbas, two types of sources had been written (local and dynastic histories) that in the present article a selection from the common social reports in these histories were studied comparatively. the approach of each of the historians about the issue of social classes, relationships of Shah and local governors and people, social consequences of military events such as the invasion of Uzbaks to the east of Iran or natural disasters such as famine, floods and earthquakes and its social consequences, superstition issues etc., are among the issues of the focus of this article that shows how they are reflected in local histories and dynastic era of Shah Abbas I. The type and amount of reflection of social phenomena in those works, as well as the impact of social and occupational status of their authors in the type of each of these reflections, is the essential issue of the present study. This article attempts to answer these questions that each of the histories on social issues, in what points has shown interest? What was the reason of the considerations? Research findings show that the amount of social reports contained in the local histories is more than dynastic histories and the type of those reports considering the occupational positions of their authors are different from each other.

Tribes and clans of Kermanshah since Karim Khan Zand in the year 163 A.H. started to gain power, had always joined him in the conquest of different regions in Iran especially the strategic castle of Kermanshahan. They followed Karim Khan to the end of his reign and did all their efforts to strengthen the foundations of the nascent Zand dynasty. However, this association did not persist in the course of Karim Khan's successors. This paper intends to answer the question of what was the reason of convergence and divergence of tribes and clans Kirmanshahan towards the rulers of Zand? Hypothesis suggests that the convergence to the founder of the Zand dynasty was common ethnic, linguistic and cultural things that strengthen links between them. But in the era of Karim Khan's successors because of the chaos and continuous riots in Iran that the weak successors had intensified them, tribes and clans of Kermanshah has used the power vacuum and became independent.

Over the course of twenty years of the reign of Reza Shah in Iran some measures were taken to modernize society that among the tribes, especially tribes of Lorestan province, nomadic tribes suffered the most changes. Reza Shah, regardless of the foundations of economic, cultural, military and governing traditional nomadic society, decided to deal with these traditions. He first suppressed tribal revolts then disarmed them by force and forced to settle the nomads and imposed on them urban culture and traditions. Implementation of this policy is to disregard the requirements of tribal and nomadic life and lack of progress plan and in the operation field incorrect understanding of untrained performers who often took bribes and they were violent, led them to a serious failure tribal government policy of Pahlavi among nomadic Lor tribes. This paper examines how the political and military goals of his policies on traditional nomadic society of Lorestan were performed and identification and assessment of the consequences of these policies on the nomadic tribal communities of Lorestan, has been studied.

In 20 Muharram of the year 1060 AH / 22 January 1650, the movement against colonial domination ended one hundred and fifty years of Portuguese rule in Oman and the new founded dynasty of Al Yaarebeh in the shadow of the sea power and the weakness of the central governments, have intensified attacks and assaults to the coasts and islands and ports of Iran. Thus, confrontations between the two countries overshadowed the interactions and previous links. In 1744 A.D, Ahmed bin Saeed Abu Saeedi (1783- 1693 AD) with the title of Imam Ahmed bin Saeed was chosen to lead people. This Imamate and Leadership was the beginning of reign of Abu Saeedi's kings that in the 18th and 19th centuries was a vital element in the political, economic and military situation of the Persian Gulf. The confrontation of Imams of Yaareby dynasty and sultans of Muscat and Oman with the Iranian government and leasing of some of the islands and ports by them are important part of the history of the Persian Gulf and Oman Sea. Examining how the sultans of Al Abu Saeed in the Oman region empowered, their invasions and the domination to the northern shipping lines of the Persian Gulf and the policy of Iranian ruling government in dealing with them is the main objective of this research. In the end the author of the present article hold the belief that the process, power, political and administration centralization and the amount of the Iranian role led it to a difficult challenge in the southern coast during 18-19th centuries A.D.

Recognition of local communities of Isfahan and changes of its texture and structure during the time is not easy. Governments that had ruled the city had made valuable historical monuments. Iranian or non-Iranian, anyone who has reached this city, has found it the best place and resided there and many of them died there. The author of the present article, while studying the "Short history of Isfahan" written by Nadim-ol-Molk, had faced a building called "Daralbatykh" and decided to introduce this monument, and find the reason of the popularity of the "Daralbtykh" from books and the elderly people who were devoted to Iran and Iranian identity to submit the avid readers to understand this ancient monument and if I find grace to introduce other forgotten buildings.

Yazd since the Timurid period has witnessed the rise of great historians in the field of local historiography. Local historiography in Yazd has got its roots and grew from local historiography of Fars and simultaneously with the development of a political power that it took place almost for the first time in history the first book of Yazd local historiography was published. At the beginning of the ninth century, the tradition of historiography had grown in Yazd and valuable works of local historiography emerged. These works had all the general features of local histories, but the difference is that their sense of independence has been highlighted and the main focus of the authors of local history was on monuments of Yazd and their builders. However they paid attention to the political history as well. In this study, it has been tried to find the answer to the following questions by using primary sources and analytical and descriptive What were the main reasons for the growth of local historiography of this period? Who were the authors and the readers of those books? The answer seems to be that the political independence and founded a local dynasty had a major role in this regard and support of the political rulers of the authors of these works has provided the development. On the other hand, the economic boom has provided the groundwork for education and many writers have emerged in the field of historical texts and followed by the desire to read the works among the middle class expanded.

Many researchers, historians, geographers, and Sistanologists believed that the city of "Zarang" was the same "City of Sistan". This city since its establishment in the late Sasanian period up to the year 785 AH that Amir Timur attacked and destroyed it and in the year 811 AH by the attack of Timurid Shahrukh it was completely destroyed, was the capital of Sistan. The writer of these lines believes that "City of Sistan" had been a completely different city, independent of the city of "Zarang", and in the second half of the fourth century AH, that the city of "Zarang" lost its centrality and political credibility, it had been replaced by "City of Sistan" and it had been the capital of Sistan province till the first half of the ninth century AH. The purpose of this research is based on fundamental research and on the nature and methods of historical research. The author has tried to study the change of capital from "Zarang" to "City of Sistan" based on the historical sources and by reflection on their writing. In other words, the author has tried to study the fact that "Zarang" is not the same as "City of Sistan" as a historical fact and has tried to prove its accuracy by providing clear and concrete evidence.

Hamadan has long been the host of relatives and followers of different religions, including Jews. Geographic and economic position of Hamadan has located it over the Economical and Commercial path of Mesopotamia, and that was why the Jews during the Qajar period considered it as the center of their economic activities in the west of Iran. Population density and relative freedom of Hamedan Jews in the Qajar period such as trade with Mesopotamia, Medicine, and selling the antique things, caused their economic activities to achieve a significant progress; although these activities were continually impressed by how their relationship with the Muslim majority was, and international events, such as World War I. Authors, by using a historical approach and relying on classical sources, itineraries and documents has tried to have an overview of the situation of Jews in Hamedan, in particular, the economic activities of the Jews in the Qajar period and its impact on their social status. This research has been done on the basis of historical data.

About the years 1329 – 1330 of Iranian Solar calendar coinciding with oil nationalization movement, an event or phenomenon, in the oil-rich Khuzestan region, occurred between Boyer Ahmad and the Bakhtiari tribe known as the "Tolou" or "Soroush". The quasi-religious movement that more than anything insisted on the world's denial, renunciation of worldly affairs, wealth, and worthless dirt and oil, in Bakhtiari tribe is known as a phenomenon that an English man named "Jykak" has developed and promoted it. In Boyer Ahmadi tribe, a Gnostic person called "Agha Baba" had assumed a leadership role, but both had similar programs and slogans. Tolou means sunrise, but in that case it means the rise of an unusual phenomenon that had been designed and promoted with some specific objectives to induce the ignorant and naïve people. They tried to pretend and induce masses of naïve people that the light of faith, honesty, and the truth had been risen up and projected in them. Hence they were called "Toloueian". Their most important promise was the imminent appearance of Imam Mahdi (AS), respectively.