فصلنامه مطالعات تاریخ فرهنگی
پیاپی 32 (تابستان 1396)

The neglect of women in the struggle for political and social changes in historical studies has often made it seems obvious that their lifeworld should be written by men. Therefore, it is important to study the status of women through historical narratives written by women. While studying the PEYK-E SAĀDAT-E NESWĀN (1306-1307 ASH./1927-1928 AD.), the present research, addresses these questions that how the women of that era had been represented in this magazine? and which group of women had been discussed? What was the main content of published articles and it has been written for which audiences? The results of the application of content analysis method in this study indicate that the magazine has been focusing on the status of various women's groups, while reproaching illiteracy and ignorance, emphasizing on the necessity of school education and new literacy for educating children and better management of home affairs for women. The magazine, highlights the importance of the status of women, by addressing the general public, while promoting the components of modernity, including equality, scientism and believing in progress, considers women to be the agents of social change on the path towards modernity. According to this magazine, literate and educated women can educate patriot children, art lover girls and competent boys, and bring future prosperity to Iran.

One of the goals of international cultural studies is to better understand the context of global relations and analyze phenomena and cultural currents which influence societies. Since the current evolutions and changes of societies have historical background, it will be more complete, realistic, and profitable to have deeper understanding from the historical events and evolutions in these societies. One of the most unknown cultural areas in our country's scientific communities is the issue of the "Missaq ul-Watani" as the ideological and political manifesto of Arab socialism in Egypt during the 1960s. The understanding and practice of the thinkers and executives, as well as the cultural and political laws of Egypt during this decade, have been strongly influenced by the framing of this manifesto. The aim of this study is introduce the thesis of Missaq while analyzing the effects of this document on the insight and function of the intellectuals, with emphasis on Egyptian historians in creating a cultural revolution and cultural decolonization. The result of this survey shows that a cultural revolution was created in response to the Missaq. This revolution involved a wide range of scopes, including the establishment of laws and new cultural institutions, changes in textbooks, and the holding of national and international conferences. Meanwhile, a generation of Egyptian historians tried to dominate the socialist perspective of the manifesto in all fields of the knowledge of history in Egypt through dominating on historical centers, enactment of the project of "rewriting history" and the narration of Egyptian history from the perspective of socialism.

The two terms of Monazara (debate) and Mozakara (negotiation), from the roots of Nazar and Zakar, have been used abundantly in various texts and resources. This research seeks to index the application and meaning of these two terms while studying special historical evidences and examples which show that these two, especially the term Monazara, had conceptual changes in various periods and the lack of knowledge from the examples of each concept have caused misunderstanding in their meaning with other semantic positions of these words. On the other hand, this question also arises that in the context of historical changes, which session exactly refer as Monazara and Mozakara? This article will clarify the exact definition of the lexical meaning and colloquial complexities and historical changes of these two words. The main method in this research is to make comparative study of these two terms and their implications and analyzing the existing historical data. This research, will achieve a comprehensive cognition of the literal and functional meanings of these two frequently used terms that have been used for centuries in various Islamic texts and indices, and sometimes in very confusing and vague textual Interpretation.

South Caucasus lay among the Iranšahr lands, as a part of cultural Iran during Sasanian era (224 – 651 AD.). According to Sasanian written documents, this area is recognized as Aniran lands. Since the time of Šapur I (241-272 AD.) we see terms such as Iranšahr, Iran and Aniran in Sasanian inscriptions. Application of these new words indicates the conquest of western and northwestern lands of imperial and consequently the relative domination of Sasanians on these areas. The present research tries to answer this question based on archaeological cultural materials and also historical writings that Sasanian realm in south Caucasus has been included which areas? The findings of this research show that the area of south Caucasus during Sasanian era was divided into three extensive ethnic-racial district of Arān, Armin, Wirūzān. Through them, Armenia was more important insofar as Dvin was the center of south Caucasus. In case of Georgia likewise, Sasanian dominated at its eastern section.

Astrology, as the science of studying the effect of celestial bodies on the universe under the moon, played a significant role in setting the time in the Safavid period. Also, the various calendars provided by astrologers publicized the usage of astrology in setting times of public affairs in Safavid society. Due to their astrological content, these calendars played important role in regulating affairs and this issue caused the opposition of canonists with the publication of astrological calendar and it led to their entrance to the field of astrology and publication of canonical calendar. This research, with the aim of studying the function of canonists in this field, intends to answer this question in a descriptive-analytical method that why Safavid canonists addressed astrological issues and setting the canonical calendar? The findings of this research show that instead of opposing the astrology and the work of astrologers, canonists of Safavid era followed religious sources and entered this field, while using hadiths, and tried to give canonical aspect to the astrological order.

Coins of Dābuyid Espahbods and Arab rulers are an effective factor in understanding the cultural and social situation of Tarbrestan in the first and second centuries of AH. With the fall of the Sasanians in 651 AD., Tabarestan became independent under the supervision of Dābūyā (d. 681-711 AD.). After Dābūyā, his son Farrokhān (712-731 AD.) and his grandsons, Dāt Brazmehr (731-741 AD.) and Khurshid (742-762 AD.), minted coin in this region, coins which, except in their weight and dimensions (half the weight of Sasanian coins) and the method of dating (based on the death anniversary of Yazdgerd III), were in Sasanian style and reflect the cultural and social situation of Tarbestan. With the capture of Tarbestan by Manur Abbāsid in 144 AH, Abbasid ruler maintained the previous style. This study attempts to answer the question that what is the significance of images and inscriptions of coins in the understanding the Tarbestan's social and cultural situation? The findings of this research which is based on numismatics and objective studies of coins in museums of Bank Sepah, Semnan, Astan Quds, Babol, Malek and National Museum of Iran, in a comparative-library study and descriptive-analysis method, show that the inscriptions with the benedictory themes, praying for welfare and religious message of the good domination over evil, the deliberate use of the Pahlavi script as a sign of affiliation with the Zoroastrian ritual, motifs and symbolic signs following the Sasanian traditions and Zoroastrian beliefs such as the crescent of the moon for Anahitā, stars for the Tishtar, fire for the light and Ahurā Mazdā were a reflection of the cultural and social situation in Tarbrestan society.