مجله تاریخ نگری و تاریخ نگاری
سال سی و دوم شماره 29 (بهار و تابستان 1401)

This article criticizes the origins and results of Aryanism theory in the historical perspective of Iran, which is based on racial superiority, and also discusses the motivations for the emergence of this idea and its consequences. In this research, it is shown that this theory had no precedent in Iran’s pre- and post-Islam history, so the racial conflicts with the followers of other religions and ethnicities never became popular. The hypothesis of this article is that A’bdol-Rahmān Seif-e āzad paid attention to the theory of Aryanism for personal motives, including to benefit from economic privileges especially in Germany. For this reason, he was unable to find an intellectual basis for his views, and since his ideology had no intellectual roots, he found no influence in Iranian cultural and intellectual society. The research method of this article is descriptive, and then based on the descriptions, a specific analysis of the nature of the Aryanism movement has been presented. The main sources of this article are some of the contents of the Nāmey-e Iran-e Bāstān journal as well as views which opposing the Aryanism thought; also, some secondary sources have been used to better understanding of the contents of the issue.

Ismaili historiography differs fundamentally differ from the prevailing current of traditional historiography in that it emphasises its own theoretical philosophy in some aspects such as the driving forces of history, patterns of historical movement, and the idea of progress in history. This problem has directly affected the scope of historiography, the subject, purpose, approach and method of historiography by the historians of the Ismaili religion, the works of the early Ismaili historians and consequently the Fatimids, in a way that has led many researchers in the field to believe that the Ismailis Basically do not have their own historiographical tradition. The topic we will explore in this article is the analysis of the relationship between historiography and political power in the Fatimid period and its impact on the approach and subject of historiography of Fatimid historians in different periods of the political life of this government. The results of this research show that the political developments surrounding the position of the Imam as a central point in Ismaili thought have caused changes in the approach and topic of historiography in the Fatimid period. The research method in this article is qualitative content analysis and data extraction based on the selection of meaningful statements from library sources.

Iraq,s failures on the front lines of the war against Iran on the one hand, and the violence of the Iraq's Baathist government, on the other hand, have led that the government of this country to inflict the most violence on a group of war victims, namely, prisoners of war, in order to exercise its power. Iranian prisoners were detained in centers announced, hidden, or used in retaliation by the ruling regime in Iraq. The purposeful execution of this behavior, which can have categorized as political violence, can also be considered a social problem that is a product of the environment and Fable is divided into types of physical, psychological, personal and structural violence. The current research aims to use a descriptive-analytical approach, how the types of violence can be represented in the memoirs of Iranian prisoners of war. The prevalence of physical violence in the form of all types of physical torture, the application of drug restrictions for sick prisoners and the lack of attention to the health of the camps, as well as creating restrictions on performing religious rituals and trying to infect the prisoners with vulgar issues as an objective manifestation of mental torture, is one of the issues that are frequently mentioned in these memories they have been mentioned and can be mentioned as part of the research data, Data that still show the lack of significant differences in the narration of events with all the class, ethnic and social differences of the memoirists, and in a way, the can be mentioned with the same title of narration.

The Gathas, as Zoroaster's own compositions, contain the oldest eschatological material, describing a picture of the future with a clear vision of the victory of right over wrong. The revelatory character of the text is about an involuntary and inevitable future, but in the text of the Gathas Zarathustra speaks of free will and discretion in this victory. In fact, Zarathustra conception of this victory is based on a moral progress that leads to a voluntary decision for what is right. After the Gathas and also brief portions of the young Avesta, the most detailed accounts of the eschatology of this religion are found in the Pahlavi texts. The remarkable point is that the revelations narrated in these texts describe a dark future and the destruction of humanity in a picture completely opposed to the thoughts of Zarathustra. Undoubtedly, this contradiction in the description of the afterlife in the Zoroastrian religion shows the evolution in the intellectual n ature and the structure of the philosophy of the history of the Zoroastrian religion, which has occurred under the influence of the political and social transformations of the Zoroastrian world and its confrontation with other ideas and religions. Based on this, the main problem of this research is to investigate the evolution of Zoroastrian religion's revelatory ideas, and especially the origin of the world's ages and metals in the later texts of Zoroastrian religion. By examining the texts and sources of Zoroastrian religion and Greek and Roman texts, this research concludes that with the political transformations and the collapse of the Achaemenid government and the domination of the Macedonian government over Zoroastrian land, the revelatory works of Zoroastrian religion were changed and transformed to explain and justify the situation. Based on Stoic-Hellenic revelatory texts, which presented a deteriorating image of the end of mankind, these narratives made the chaotic state of the Zoroastrian society after the fall of the Achaemenids acceptable and rational.

The main problem of the current research is whether it is possible to present an indigenous periodization of the history of Iran in addition to the European-oriented periodization. In order to answer this question, the author tries to present his proposed model rejecting European-oriented periodization. The methodological approach in this research is "systemic analysis" and the unity of the criterion determined for periodization is "the nature of the political system". With these considerations, the author divides the history of Iran into five different periods:King of Kings period (from the rise of the Median dynasty to the decline of the Sassanid)Caliphate-Royal period (from The arrival of Islam in Iran until the fall of the Abbasid caliphate)Khanid period (from the Mongol invasion of Iran to the establishment of the Safavid state)The absolute monarchy period (from the rise of the Safavid dynasty to the establishment of the constitutional system) andThe period of constitutional monarchy (from the establishment of the constitutional system to the fall of the Pahlavi dynasty).

The issue of Iranian sources used by Ctesias has always been disputed in the last two centuries. These sources can be study divided into two groups: written and narrative. The question of the possible use of Iranian sources by Ctesias has been analyzed in this paper from four points of view. First, we examined the Iranian sources of Ctesias. Then, the significance of the role of Balkh, Balkhians and Scythians in Ctesias's narrative was discussed. In the third step, we discussed the importance and role of the land of Media. In the fourth step, the three names of Oxyartes, Spitāmas and Damaspia was selected and studied from the personal names with Zoroastrian roots, that reached us through the traditions, handed down from Ctesias - such as Photius and Diodorus. In addition, historical documents were searched for witnesses or historical evidence for these personal names.These names are confirmed by many classical texts, Zoroastrian religious tradition and official documents of the Achaemenid administration. It is also mentioned the relationship between these personal names and the mentioned lands, namely Balkh and Media. Finally, the result of the present research show the existence of Iranian written and narrative sources used by Ctesias and prove that Ctesias was probably right in his claim that he used official documents and relied on oral sources.

Official historians are often part of the government and their writings reflect the views and policies of the ruling system. They usually try to present a narrative that is consistent with the government’s thinking and attitudes. However, as far as the official historians of Afshariya are concerned, the matter was complicated by the political and religious complications, the fall of the Safavid dynasty and the rule of Mahmud, and the developments that led to the rise of Nader Shah. Moreover, Nader Shah pursued particular and different approaches against the Safavids. Therefore, Afshari historians found themselves in a complicated situation. Therefore, it was difficult for these historians to tell the history of the Safavids and their fall. The problem is, under such difficult circumstances, how did the Afsharian historians portray Nader's relationship with the Safavid legacy and his clashes with the Safavids? The author tries to evaluate the process and method of narration of Afshariya historians about the Safavids in those special and complex conditions with a descriptive and analytical method. The article finally comes to the conclusion that Afshari historians inevitably viewed the Safavid period with suspicion and criticism. Because Nader, who was somewhat coincidentally associated with the heir of the Safavid dynasty, Shah Tahmasb II, was always thinking of dismissing him and whenever there was a suitable opportunity, he challenged the Safavids. Therefore, Afshari historians confirmed Nadir's attitude. They insisted on the correctness of his action against the Safavids and often condemned and blamed the Safavid rule.

Proponents of "interdisciplinary history" argue that the  exploratory-descriptive approach as the main method in historical research in Iran is no longer capable of answering  questions or clarifying the complex problems of human society. This approach has triggered discussions in historical scholarship that can be divided into three categories. This paper adopts a descriptive-analytical approach and attempts to determine the number of interdisciplinary articles in historical journals in Iran - as a representative of academic historiography - on the basis of a statistical survey in order to answer the question of "the position of interdisciplinary history in historical research". In recent years, the advocates of the descriptive approach and those who believe in a "special work" in the historical approaches, although they had a relative dominance in the education and research in the field of history in all the years of the emergence of academic history in Iran and were even one of the main obstacles to the fundamental change in the curriculum of this subject in the years after the Cultural Revolution, prevented structural change in it by creating an atmosphere of "theory phobia" under the pretext of monotheism and maintaining the independence of history from other branches of the humanities. The statistics of 16 scientific-historical research journals in a period of 15 years, which have published 3926 articles, show that only 489 of these articles are "interdisciplinary history" research. The low number of interdisciplinary articles and the widespread non-use of theories in these studies, as the most important statistical data of this research, is a proposition contrary to the claim of the aforementioned trend, about the superiority of the supporter of "interdisciplinary history" over the Academic atmosphere of this field.

The culture of the subaltern class is largely oral and so the lack of direct documents on the behavior and attitudes of the lower class in the past has become the most important obstacle to research on these people. The efforts of the new cultural historians to write the history of the subaltern peoples individually aggravate the problem of the lack of documents. The "invention" is considered one of the solutions of the new cultural historians to overcome this problem. Considering the absolute sovereignty of the sources in modern historiography for reconstructing and understanding the past, this article, based on Natalie Zemon Davis' The Return of Martin Guerre (1983) has attempted to answer the question of how historians overcome the problem of lack of documents of their research subjects by using invention in the new cultural history. To answer this question, while describing the central role of sources in modern historiography, the conceptual necessity of paying attention to individual agency in new cultural history is explained. In addition, relying on The Return of Martin Guerre, the Practice of Invention in new cultural history is explained. Finally, the relation of this issue with the sovereignty of sources in modern historiography is discussed to reveal that, contrary to the claims of the critics of new cultural history, the use of this Practice does not lead to erasing the distinction between history and fiction

Every research work is based previous researches and works and basically, the purpose of some research works is to supplement and fill the blind spots of previous works. Therefore, knowledge and awareness about the research works of the predecessors in relation to the subject and problem of research is one of the necessities of conducting researches and especially student researches. In this regard, in the general chapter of student research, there is a section titled literature review in which the researcher must review and analyze the literature or the background of her/his work. It is obvious that doing this part correctly and methodically can play an important role in providing the reader with a suitable mental background about the importance and position of the subject and question of research. However, in this article, the authors intend to first express this main question: What are the main exclusivity and principles of writing a scientific literature review? And then in response to it and by using the analytical method and case study, while enumerating the importance and main goals of the literature review, the appropriate structure and framework for it is introduced and based on this structure, finally, as the main results and findings of this article, pathologically examine the literature review of master's theses in the field of history in several prestigious universities of the country.

Sheikh Sadouq's important journey was 367 AH in Neyshabour. He lived in this city and conducted some Hadith meetings for more than a year. These meetings were hardly noticed by other scholars. His journey coincided with the growing influence of Sufis in this city and was accompanied by the long absence due to the ongoing ideological crisis of the Shiites. He tried to unify their beliefs. There is a hypothesis that he held some meetings in secret to write hadiths and took special care to prevent the spread of Sufism in Neyshabour. Therefore, the question of  how Sheikh Sadouq dealt with the marginalization of Sufis in Neyshabur arises based on the text of al-Amali.   This descriptive-analytical text-based study aims to examine Sheikh Sadouq's marginalization of Sufism and prevent its spread by emphasizing the Shi'a concepts in Neyshabur. This study was conducted on "the position and dignity of the Imams" and faith commitment to act in contrast to the Sufi notions. It was also performed in "possibility of doing dignity by Sufi elders" and "adherence to etiquette", as well as the use of story forms in narrating. He increased the possibility of the early presence of those inclined to Sufism in his congregations. At the same time, it provided the possibility of comparing them with Sufi ideas and creating the idea of "we are better than them" in the minds of the Shi’a audience and the idea of "they are better than us" in the thoughts of the general audience by the extensive narration of examples of Shi’a ideas.

TitleThe concept of Islam, the religion of the sword, has many adherents in the world today. A Much of this thought was created by early Islamic historians. These writers placed great emphasis on the wars of the Prophet of Islam. And later ignorant writers intensified this process. The Battle of Badr has the greatest resonance in the historical sources of early Islam, which provided later biographers with important information about the Battle of Badr. The Orientalists of the colonial period also used these data a lot for various purposes, making some events appear important while downplaying or deleting others. This review helps to know the author's performance and intellectual orientation as well as the degree of his bias, and it reveals the author's degree of hostility or neutrality toward the Prophet of Islam. Examine how the Battle of Badr is reflected in the texts of English-language Orientalists of the Victorian period.