فصلنامه مطالعات فرهنگی اجتماعی خراسان
سال هفتم شماره 1 (پیاپی 25، پاییز 1391)

Cultural tourism is always among the main kinds of tourism in Iran and totally regarded in developmental countries. However, there is not any kind of comprehensive points among the experts relating to the types of tourism. In exact view, in the different sources there is difference of opinions in relation to inclusion of ecological, cultural and rural tourism as different kinds of cultural tourism which the analytical present paper by using the strategy of combined research of available literature tries to present a kind of comprehensive concept for this issue with the emphasis in South Khorasan province. Therefore, the main question of the writers of this paper is to consider that whether the ecological, religious and rural tourism can be regarded as different kinds of subcategories of cultural tourism. The results indicates that from the view point of the tourists activities’ nature in the destination place, the religious and rural tourism in total and if the ecological tourism by direct relation (encountering the native people) or indirect relation (from the reports of the life of local people) inside their responsible expedition probe the recognition and researching about the local people’s culture, they can be regarded as a kind of cultural tourism.

In Omayyad era, Khorasan was always at the center of Caliphs attention and Khorasan’s governors were usually selected from Arabs, especially trustable ones. Khorasan was a vast and full of earnings province, these characteristics from one side caused competition between Emirs to get the authority to rule it and from the other side caused sensitivity and anxiety of Omayyad Caliphs regarding this region. Khorasanians or natives of the region, despite having cultural and civil advantages against Arabs, inherit a great ministerial and governmental background and were beneficial elements for helping to govern the region in a better way. Although because of Omayyad and Arab habitant’s fanaticism, important and key posts were given to Arabs, but in fields like: inscription, conservation, ambassadorship and consultation which Arabs were not skillful, natives were used. Though natives hadn’t good relations with Arabs, they usually cooperate with them in those fields. This research is a descriptive-analytic one that studies Khorasan’s governors’ relations with natives of the region on ministerial grounds of Omayyad era and analyses boundaries to these relations.

Kormanji dialect of Khorasan is a variant of northern Kurdish language branches which according to un-official census has an approximate speaker of 1.7 to 2 million people, and is spoken in different places in Khorasan for example: Ghoochan, Shirvan, Bojnord, Esfarayen, Chenaran, farooj, Bajgiran, Dargaz, Kalat, Looji, Raieen, Jovein, Mane & Samalghan, Raz & Jargalan, Jajrom’s Garme & Radakan and even limitedly in Mashhad. This dialect’s distinctive trait comparing to other branches of Kurdish language is that it still embodies most of the syntactic characteristics of Iranian ancient languages. Syntactic study of this dialects helps to preserve it from collapsing and reducing the range of changes which are due to neighboring un-Iranian languages like Turkish and Arabic. In the following syntactic study, first of all we explain the different syntactic conditions from Kibort’s point of view and then we give examples for each of them from Kormanji dialect of Khorasan and we demonstrate that despite having diverse and sporadic condition systems, it has the benefit of dominant mixture of subjective-objective and Ergative verb systems at the same time.

Ghale Kooh Qaen is one of the richest historical ambits which date back to the period of Seljuk. In 2006 in the middle of a rummage of debris, some leathern stuff was found which were unique. This uniqueness was not only for their antiquity, but also in its structure skill. Among them, there were two samples on which the brandeburg decorative design was founded. According to the vulnerable structure of leather, these products are rarely remaining intact while being buried under the ground. As a result, comparative survey of these products is a guide to gain a better understanding of antiquity of these works plus information about concepts and history of their designs. The goal of this descriptive, analytical, and comparative article is to find logical relations and similarities between decorative motifs of Ghaleh kooh Qaen's leather products and other works of art related to the Seljuk. In addition, this article has probed into the impact of Samandies art on these designs, the effect of the designs on the Ilkhanid's arts and also the use of the brandeburg in nowadays Qaen's killims. Based on the research results, the brandeburg designs used in these works convey the spiritual and religious concept. It also is a symbol of lighting in Islamic art. These were one of the current designs not only in art of the Seljuk’s era, but also were used in various shapes with some changes in Ilkhanid's and Samanid's period. The root of brandeburgs which is used today in Qaen's killims refers back to beliefs, culture and art of the past people of this region. What else can be seen in them is the impact of decorative leather design on them.

Up to now researching approaches in the fields of leadership, Organizational Culture and Human Resource Management, had less attention toward religious and spiritual beliefs in the workplace. As a result, in recent years spirituality in the society and workplace has received much attention. Organizational spirituality is one of the modern gateways which have been opened up in the realm of organizational behavior. Producing spiritual culture in organizations causes employees to get a better understanding of concept and goal of work and it will make parallel between the values of organization and its employees in order to ideals happen easily. In this survey, the level of spirituality was examined by means of the inductive ideal hypothesis. Statistical population include all employees in the organizations of southern Khorasan's sports and youth ministration (150 people) among which 108 people was selected as the mass samples; based on the Kerjesy and Morgan's chart and according to stratified random sampling. Research tool of this standard spiritual questionnaire was confirmed by some university professors and its validity was approved as the Cronbach's alpha's credibility. (α = 90). Data analysis was conducted by the use of descriptive and inferential statistics (unilateral variance analysis, independent T and single sampling T). The results showed that spirituality through employees exists in ideal levels and the individual spiritual average is higher than any other level. There wasn’t a significant difference.

Settlement is one of the developmental strategies in tribes’ community. The Inhabitant Tribes Family at Avaz Club in Darmian County is one of the clubs that at the first time, some southern khorasan tribes have inhabitated automatically in it. In this paper, we have tried to present the economic – social transformation and investigation in the tribe's community after their settling and to study the condition of the settled tribes with descriptive –analytic method based on the two methods such as document – measurement. The studied community number included 150 inhabitant tribes family at Avaz club that among them about 85 families was specified and was measured by Cookaran formula as a volume and were selected by simple casual sampling. Perpetual struck or asking by Tasnif method was measured 86%. Results showed that in spite of the improving of the economical and social macro indexes and from economical dimension of food availability, the most positive progresses has been acquired but the other parameters like savings and incomes didn’t gain remarkable grows. Also from social dimension, the literacy index has been progressed but there is not any valuable progress from qualitative and functional aspect. In addition, the settlement in dealing with the aspects of population transformation, turned as a platform to the migration of the young people to the centers of the big cites.

We can call southern Khorasan a heaven of country’s east side mines because of its unique geological location. Archeological researches and studies conducted in geographical zone of southern Khorasan province in the form of field studies, archeological excavations – and the data extracted from them- declares that this area of the Eastern part of country has an ancient history in metallurgy. This article is a part of a research project named “A systematic archeological study of Shoosf county of Nehbandan township” that was conducted by the authors in July of current year and resulted in discovering and identifying 110 valuable historical areas that of these, 17 were ancient metal fusion areas (3 centers in Shoosf county and 14 centers in Arabkhane village). Field studies resulted in observation and recording of some signs of ancient mining and metalworking remains of furnaces and areas for accumulating metal fusion slag. By method of survey study with the technique of topography and in depth spectrum or compact (random sampling), 4 ancient iron fusion centers in two villages Shoosf and Arabkhane will be introduced in this study.