پهلوی

Ebrahim Pourdavoud was born in Rasht in Gilan and was a Gilak, but like other intellectuals and writers of various Iranian ethnicities in the last century, under the influence of several factors, he turned his back on his own language and culture and began to admire the Persian, Pahlavi languages, the ancient Iranian era, and the Zoroastrian religion. He spent more than fifty years of his life researching and writing on the aforementioned topics, and he created works on the following topics: collecting various parts of the Avesta, interpreting the Avesta, the terminology of the Avesta language, the history of the Persians of India, the festivals and traditions of the Persians and ancient Iran, lexical discussions of the Persian and Pahlavi languages, and other topics related to the Avesta religion and ancient Iran.Researchers in the field of Iranian language, literature, and history had great names in the late Qajar and Pahlavi eras, and rightly or wrongly; Intentionally or unintentionally, they have been placed in an aura of holiness, glory, and greatness, so that few people dare or allow themselves to question the circumstances, thoughts, and quality of their works, and criticize their person and works. The fact is that the overwhelming majority of these great names have been nothing but empty drums and big liars. They have led science and research in Iran astray and have placed lies and forgeries in the place of truth. Ebrahim Pourdavoud is also one of these well-known names and a feeder of the antiquarianism movement, which has unjustly been placed in the position of a scientific authority in the field of ancient Iran, Zoroastrianism, and Iranology.It would be a long effort to examine and review all the topics of interest, or all the features of Ebrahim Pourdavoud's works, thoughts, and research methods, in order to gain a reliable understanding of this mysterious element. This article aims to present some of the specifics of Pourdavoud's thoughts and topics of interest to the readers based on his works, and to provide some notes on the themes of his poems, the current thoughts in his poems, his attitude towards the linguistic and historical issues of Iran, the Azeri language hypothesis, and his attitude towards the Persians of India.İbrahim Purdavud Gilanın Rəşt şəhərində anadan olmuş, milliyyətcə gilək olmuşdur. Ötən əsrdə müxtəlif İran etnik qruplarının digər ziyalıları və yazıçıları kimi, bir neçə amilin təsiri altında öz dil və mədəniyyətindən uzaqlaşaraq ömrünün 50 ilindən çoxunu fars, Pəhləvi və İran dilləri mövzularda araşdırmalara və yazılara həsr etmiş, bu mövzularda əsərlər yazmışdır. Avestanın müxtəlif hissələrinin məcmuəsi, Avestanın təfsiri, dil terminologiyası, Avesta, Hindistan farslarının tarixi, farsların və qədim İranın bayram və adət-ənənələri, fars və Pəhləvi dillərinin leksik mövzuları və Avesta dininə və İranın qədim dövrünə aid digər materiallar .qələmə almışdırİran dili, ədəbiyyatı və tarixi sahəsində tədqiqatçıların mərhum Qacar ​​və Pəhləvi dövründə böyük adları olub, haqlı və ya yanlış; qəsdən və ya bilməyərəkdən onları müqəddəslik, izzət və böyüklük aurasına yerləşdiriblər ki, onların vəziyyəti, düşüncələri və əsərlərinin keyfiyyəti haqqında mübahisə etməyə, şəxsi və əsərlərini tənqid etməyə cəsarət və ya icazə verən az adam var. Məsələ burasındadır ki, bu böyük adların həlledici əksəriyyəti sizin boş nağaralarınız və böyük yalançılarınızdan başqa bir şey deyildi. Onlar İranda bilik və araşdırmaları çaşdırıb, faktların yerinə yalan və saxtakarlıqlar qoyublar. İbrahim Purdavud da qədim İran, zərdüştilik dini və iranşünaslıq sahəsində haqsız yerə elmi nüfuzlu mövqeyə qoyulan arxaizm cərəyanının bu məşhur adlarından və qidalandırıcılarından biridir.İbrahim Purdavudun bütün maraq doğuran mövzularını və ya əsərlərinin bütün xüsusiyyətlərini, düşüncələrini və tədqiqat üsullarını araşdırmaq və nəzərdən keçirmək bu sirli element haqqında etibarlı bilik əldə etmək üçün geniş səy tələb edir. Bu çıxış Purdavudun fikirlərinin bəzi koordinatlarını və əsərləri əsasında maraq doğuran mövzuları, şeirlərinin mövzuları, şeirlərdəki aktual düşüncələr, onun İranın dil və tarixi məsələlərinə münasibəti, Azərbaycan dili fərziyyəsi haqqında bəzi məqamları, eləcə də Hindistandakı farslara münasibətini ifşa etmək məqsədi daşıyır.İbrahim Purdavud, Gilan'ın Rasht şehrinde doğmuş ve bir Gilak'tır, ancak son yüzyılda farklı İran etnik gruplarına mensup diğer aydınlar ve yazarlar gibi, çeşitli faktörlerin etkisiyle kendi diline ve kültürüne sırt çevirmiş ve hayatının 50 yılını Farsça, Pehlevi ve İran dilleri konuları üzerinde araştırmaya ve yazmaya adadı ve Avesta'nın farklı bölümlerinin derlenmesi, Avesta'nın yorumlanması, dilin terminolojisi gibi konularda eserler yazdı. Avesta, Hindistan Perslerinin tarihi, Perslerin ve eski İran'ın festivalleri ve gelenekleri, Farsça ve Pehlevi dillerinin sözlüksel konuları ve Avesta dini ve İran'ın antik dönemi ile ilgili diğer materyaller kaleme aldı. İran dili, edebiyatı ve tarihi alanında çalışan araştırmacıların son Kaçar ve Pehlevi dönemlerinde büyük isimleri vardı ve doğru ya da yanlış; bilerek ya da bilmeyerek bir kutsallık, yücelik ve büyüklük havası içine yerleştirilmişlerdir, öyle ki çok az insan onların durumu, düşünceleri ve yaptıklarının niteliği hakkında tartışmaya, o kişiyi ve eserlerini eleştirme cesaretine veya iznine sahiptir. Gerçek şu ki, bu büyük isimlerin büyük çoğunluğu sizin boş davullarınız ve büyük yalancılarınızdan başka bir şey değildi. İran'da bilgi ve araştırmaları yanıltıp gerçeklerin yerine yalan ve sahtekarlık koydular. İbrahim Purdavud da eski İran, Zerdüşt dini ve İran araştırmaları alanında haksız yere bilimsel otorite konumuna yerleştirilen arkaizm hareketinin tanınmış isimlerinden ve besleyicilerinden biridir.İbrahim Purdavud'un ilgi duyduğu tüm konuların veya eserlerinin tüm özelliklerinin, düşüncelerinin ve araştırma yöntemlerinin incelenmesi ve gözden geçirilmesi, bu gizemli unsur hakkında güvenilir bir bilgi elde etmek için geniş kapsamlı bir çaba gerektirir. Bu konuşma Purdavud'un eserlerinden yola çıkarak düşüncelerinin ve ilgi duyduğu konuların bazı koordinatlarını, şiirlerin temaları, şiirlerdeki güncel düşünceler, İran'ın dilsel ve tarihi meselelerine karşı tutumu, Azari dili hipotezi hakkında bazı noktaları, Hindistan'daki Perslere karşı tutumunun ortaya koymayı amaçlamaktadır.

The present study examines the position and importance of Iran in the Persian Gulf region during the Cold War era in 1958-1968, which had become a campaign of confrontation between the East and the West. In this campaign, the newly established SAVAK organization monitored the activities of Soviet agents in the region and implemented the policies of the central government of Iran, and Iraq had become the most important arena of this campaign. After the coup of Abdul Karim Qasim in 1958, Iraq changed from an ally of the Western bloc to a base for expanding Soviet influence, so SAVAK played an important role in monitoring, neutralizing, and reacting to these threats. This study first examines the activities of SAVAK's foreign intelligence based on existing documents and analyzes the rapid developments in Iraq in the First Republic (Abdul Karim Qasim) and the Second Republic (Abdul Salam and Abdul Rahman Aref) on this basis. These rapid developments, which were a complete reflection of the changing power relations in the Cold War era in the Persian Gulf and West Asia,The present study next analyzes Iran's regional policies regarding Iraq and evaluates their success or failure, and examines the role of SAVAK in this. Understanding the strategy of containment without military conflict and using the Kurdish element in Iraq's internal relations with the cooperation of Mossadare all different aspects that the relationship between the compilation of information and the implementation of policies by SAVAK will be examined in each of these topics.

In the discussion of the relationship between religion and socio-political relations, the proponents of the separation of religion from politics aim to de-sanctify the political, social and moral affairs of society and reduce religious affairs to the level of commanding institutions. Political secularism by suppressing the authority and credibility of religion, and projecting the inefficiency of religious governance for worldly affairs, provides the basis for the emergence of autocratic and law-abiding systems. The problem that can be pursued in the process of transition from the constitution to the autocratic regime of Reza Shah, with the support of the Baha'i religion and the anti-Islam movement of liberalism-secularism.Based on the descriptive-analytical method, this article aims to answer the question of what role did secularism play in the connection between Bahaism and the Pahlavi government? The findings of the research show that the Baha'is, with the aim of weakening Islamic beliefs and reducing the role of religious elements in society, became increasingly connected with the modernist Pahlavi government, and in line with the Pahlavi's anti-Islamic policy, they benefited from the results of the secularist policy of this regime.

As a new form of writing, playwriting found a significant popularity in contemporary Iran to express modern political and social concepts. In fact, play had the potential to address more audiences than what had the pre-modern classic literature. Focusing on play’s of Constitutional and Pahlavi periods, this essay aims to discuss nationalism as a strong discourse in modern Iran. Playwrights tried to redefine Iranian nationalism with emphasizing on symbols such as the flag, the map, the national anthem and nostalgic look at the ancient past. Their suggestions for strengthening nationalism in Iran have focused on modern education, raising children and defining a modern concept of homeland. What’s more, plays of these two era are not categorize in the same way. During Pahlavi period the central government supported nationalism, thus this concept takes on an authoritarian aspect. In this period, nationalism discourse have been dominant and playwritings influenced by this discourse. A comparative look at the plays of Pahlavi period and the constitutional era shows this discourse turn. This turn has clearly reflected in the approach of plays to the issue of nationalism.

Although the government's Program ning system in Iran is very old from a historical point of view, but the efforts to program the economic development and Program ning thinking in Iran in its new form since the early years of the period Pahlavi started. During the Pahlavi era and from 1942 to 1978, five development programs were compiled, approved and implemented. The first(1949/1955) and the second(1956/1962) development program are the beginning and consolidation of the development program in the history of Iran. Although these seven-year Program s did not achieve the expected results, they have an important position because they initiated the transformation in the country's Program ning system. The third(1962/1968) and fourth(1968/1973) development program were also among the successful programs of the Pahlavi era, so that the third Program , as the first comprehensive development program of Iran, surpassed the targeted growth rate by 6%, And the fourth development program has been the most successful program in Iran in terms of economic growth. After the preparation of the fifth(1973/1978) development program, internal and international developments created a gap between the managers of the program organization and the country's government, so that this program was fundamentally revised one year after its approval and implementation. This program is the first and only development program in Iran so far that was revised. The purpose of this research is to answer the question, what factors caused the fifth development Program  to be modified?. Examining the studies and research conducted in the field of development Program ning during the Pahlavi era shows that most of the studies focused on the reasons for the failure of development programs. But the distinguishing feature of the present research is that it is devoted to the investigation of the reasons for revising the fifth development program after its approval and implementation, and not the reasons for the failure of the program. 

This qualitative research has been carried out by analytical-descriptive method.Documents are in the category of textual paradigms, which are an inseparable part of other systems and structures in the organization. In this way, they define the understanding of specific issues and describe various behaviors and ways of doing things. Therefore, the information that these documents provide to researchers is more comprehensive than the information that researchers obtain through interviews or questionnaires. 

The results showed four factors 1. The increase in oil prices in the world markets and the growth of Iran's foreign exchange earnings. 2. The government's interest in industrial and infrastructure development in an all-round and accelerated manner. 3. Disagreement between the political officials and managers of the program and budget organization and 4. Combining the five-year program  with the annual budget , The main factors of revision in the fifth construction Program  have been.

The fifth development Program , as the last implemented Program  of the Pahlavi era, was the only Program  that was fundamentally revised in that period. The sharp rise in global oil prices in the first year of the implementation of the program led the government to the conclusion that in order to achieve comprehensive development, revisions should be made in the program. In addition to these cases, the disagreements of managers of the program and budget organization with political officials and the need to align construction Program s with annual budgets were among the most important reasons for revising The fifth development Program . Among these four factors, the sharp increase in oil prices played a more effective role in persuading the country's administration to revise the fifth development Program .

Sahah ul-Ajam The first Azerbaijani Turkish dictionary in front of Persian and Pahlavi words"Sahah ul-ajam" is the first book of Azerbaijani Turkish dictionary. Just like "divan gügat türk" is the first dictionary of the Turkish world that brings together different dialects of the Turkish language. "Sahah ul-Ajam" is the first dictionary written in the literary language of Azerbaijani Turkish, which belongs to the western branch of Oghuz Turkish, and it is possible to say that this book is the first prose written in Turkish after Deda Gorgud. According to Professor Beydili, according to the characteristics of the book "Sahah ul-Ajam", this book can be compared with the similar book "Divan lugat Turk" and "Hilyet ul-Insan ve Helavet ul-Lisan" written by Ibn Muhanna. This work was written by Fakhreddin Hindushah Ibn Sanjar Nakhjavani, who was a scholar and statesman in Tabriz in the month of Zilhajja 677 AH (May 1, 1279).The Saha ul-Ajam book, in terms of its explanation of all Pahlavi, Persian and sometimes Arabic words in Turkish, proves that Azerbaijani Turkish, which was considered a common language at that time, is a very rich language in terms of vocabulary. This book includes more than 4,700 words that are also used in Turkish. . The Turkish words used were practically the most commonly used common words and sentences among the people and writers of that time.Unfortunately, at the time when the famous Iranian scholar Dehkhoda wrote his dictionary, Shuubism and Aryanism were so strongly propagated by the Pahlavis that the authors, either because of their adherence to that belief or because of the fear of the authorities, despite knowing this book, and in this book Because of the existence of Turkish dictionaries, they did not want to introduce it, and they avoided being injured as a source in their writings.However, this book was a pioneer in finding the roots of Turkish words, especially idiomatic words in Azerbaijan, and on the other hand, it was also the main source of Persian dictionary books written several centuries later.Fearing that they might have done a service to the Turkish language, they deprived the Persian language of one of its main sources, and this caused many words and their main meanings to be invisible. "Səhahül-əcəm" Azərbaycan türkcəsi lüğətinin ilk kitabıdır. Necə ki, "Divanü lüğət-it türk" türk dünyasının ilk sözlüyü olaraq türk dilinin müxtəlif dialektlərini bir araya gətirən ilk lüğətdir. "Səhahül-əcəm" də oğuz türkcəsinin qərb qoluna aid olan Azərbaycan türkcəsinin ədəbi dilində yazılmış ilk lüğət kitabıdır və bu kitabın Dədə Qorquddan sonra türk dilidə yazılan ilk nəsr yazısı olduğunu da söyləmək mümkündür. Professor Bəydilinin fikrincə, “Səhahül-əcəm” kitabı özəlliklərinə görə, əmələn ona oxşar "Divanü lüğət-it türk" və ibn Mühənnanın yazdığı "Hilyət ül-insan və həlavət ül-lisan" kitabıyla eynidir. Bu əsər hicri 677-ci il Zilhəccə ayında (1 may 1279-cu il) Təbriz`də ədib və dövlət xadimi olan Fəxrəddin Hinduşah İbn Səncər Nəxcəvani tərəfindən yazılmışdır. “Səhahül-əcəm” kitabı, onun bütün pəhləvi, fars və bəzən də ərəb sözlərini türk dilində izah etməsi baxımından o dövrdə ortaq dil sayılan Azərbaycan türkcəsinin lüğət tərkibi olaraq çox zəngin bir dil olduğunu təsdiq edir. Bu kitaba 4700-dən çox türk dilində işlənən söz daxildir. İstifadə olunan türkcə sözlər o dövrün adamları və yazıçıları arasında nəzəri olaraq ən çox işlənən yayğın söz və cümlələr idi. Sahahül-Ecem, Azerbaycan Türkçesinin söz varlığının ilk kitabıdır. Tıpkı Divanü lüğet-it türk`ün Türk dilinin farklı lehçelerini bir araya getiren Türk dünyasının ilk sözlüğü olması gibi. Sahahül-Ecem, aynı zamanda Oğuz Türkçesinin batı kolu olan Azerbaycan'da edebi ve ortak Türkçe dilinde yazılan ilk sözlüktür. Oğuz Türkçesinin batı kolu sayılan Azerbaycan Türkçesinin özellikleriyle hazırlanan Sahahül-Ecem'in Dede Korkut'tan sonra yazılan ilk Türkçe nesir olduğu söylenebilir. Profesör Begdali'ye göre Sahahül-Ecem kültürünün özelliklerine göre Mahmud Kaşgari'nin Divanü lüğet-it türk`ü ve İbn Mahanna'nın Haliya al-İnsan ve Halawat al-Lsan gibi benzer kültürlerle eşdeğer olduğu iddia edilebilir. Bu eser, Tebrizli yazar ve kamu görevlisi Fahraddin Hindushah İbn Sencer Nahcavani tarafından hicri Zilhicce 677 (1 Mayıs 1279) ayında yazılmıştır.. Sahahül-Ecem'in kültürü, Pehlevi, Farsça ve bazen de Arapça kelimelerin tamamını Türk dilinde açıklamış olması açısından, o dönemde yaygın olan Azerbaycan Türkçesinin çok zengin bir kültürünün oluşmasına neden olmuştur. Bu sözlük 4700'den fazla kelime içermektedir. Kullanılan Türkçe kelimeler, o dönemin insanları ve yazarları arasında neredeyse en yaygın ve yaygın olarak kullanılan kelime ve cümlelerdi..

The uprising of Turkish Kurds against the government of this country in the first half of the 1920s turned into a dangerous crisis for the Turkish government, and the Turkish government made many efforts to completely suppress the rebels. Atatürk, who needed to calm down and eliminate any claimant in order to promote his Western ideas, started suppressing the Kurds with the idea of pan-Turkism and gained the support and cooperation of the Iranian government due to the neighborhood and the presence of the Kurds in Iran. The Kurdish rebellion threatened the security and territorial integrity of Iran due to its border with Turkey and affected the territorial disputes between Iran and Turkey. This study seeks to answer these questions using the descriptive-analytical method What were the causes of the Kurdish uprising in Turkey? What effect has the Kurdish rebellion of Turkey had on Tehran-Ankara relations? In examining the history of Iran-Turkey relations, it is found that these two countries, under the influence of the global reform process on the one hand, as well as the presence of two great powers, England and Russia, in the region, were experiencing similar domestic and foreign situations and were influenced by each other's situations in some cases. In particular, the impressionability of Iran from the process of transformations and reforms in Turkey, due to the influence of some Iranian officials during Pahlavi's period on this process, played a significant role in forming relations between Iran and Turkey.

The first Pahlavi took basic measures in the education and created coordinated education system. The goal of the education system was to create a national spirit, cultural unification, and to create a secular society. The government built many schools, developed textbooks for and created a system of free education and paid close attention to the activities of schools. American schools were operating in Tehran and other cities. Although their number was less, they were more popular. The efficient management of these schools and their superior quality made people like these schools. The government also accepted these schools.In this research, relying on library documents and sources with a descriptive analytical method, we examine the activities of American schools during the time of Reza Shah. The findings of the research indicate that at the beginning of the establishment of the Pahlavi, the government did not hinder the activities of these schools, and these schools tried to gain the satisfaction of the government, and in some cases, the government also honored their activities, but due to the political activities of foreign schools, especially American schools, the increase in the number of schools and the increase in the educational quality of Iranian schools, the autocracy of Reza Shah and his interest in cultural assimilation and the non-compliance of foreign schools with the regulations of the Iranian educational system, the government of their activities banned and despite the insistence of the Americans to continue their activities, these schools became the property of the Iran

In the Qajar and Pahlavi eras, the tribes and nomads of Iran, both rural and nomadic, in addition to livestock and brief agricultural affairs, many of them at that time when it was difficult to live, to other occupations such as looting and plundering caravans, They also paid for militarism, hunting, and so on. Hunting was one of the occupations that human beings have been doing on this planet since the beginning of their lives and it continued in the vast land of Iran from ancient times to the Pahlavi era because there were plenty of halal meat animals in Iran. Among the tribes and clans of the country who were particularly skilled in hunting and hunting to feed themselves and their families, we can mention people from the great Beiranvand tribe, many of whom live for their livelihood or for their stomachs and covenants. Their families were busy selling their prey or their skins to make a living in the era in question.