نشریه مطالعات ایرانشناسی
پیاپی 4 (زمستان 1395)

This paper deals with the problem of the dialog of civilizations, which enjoys particular importance in the present period. Following a descriptive-library method and drawing on personal experience, while introducing the civilizational history and geography of Iran, the writer focuses on the interactions and conflicts between the Iranian civilization and ancient (both eastern and western) and Islamic civilizations. He maintains that, in the light of the knowledge of Iranian culture and civilization, which could be gained through a study of the historical and archeological changes in the environment, social geography, and social values of Iran, one can introduce this country as one of the pioneers of cultural and historical dialogs in the history of the world.

Iranian languages have been classified into three ancient, middle, and new groups since long ago. This classification simply serves to facilitate the analysis of the related languages. Ancient Iranian languages are related to the Medes and Achaemenid periods, and middle Iranian languages are attributed to Parthian and Sassanid eras. New Iranian languages appeared in the Islamic period and have been spoken until the present time. Following a descriptive method, while casting a glance at Iranian languages and their branches, the present paper considers them to be the most important factor unifying different Iranian ethnic groups.

This paper deals with studies of popular culture and the process of the changes in approaches to the identification, knowledge enhancement, promotion, and innergeneration transfer of the intangible cultural heritage based on a review of the process of the development of the science of anthropology in Iran. The intangible cultural heritage, which is considered to be one of the precious cultural assets of world nations, , due to its flowing and border-free potential, can lead different societies towards agreement and convergence and herald sustained world peace. Hence, a correct knowledge of this heritage, introducing it to all nations, and increasing people’s understanding of this valuable asset could be a strong guarantee for safe-guarding it and transferring it from one generation to the next one. The study of this aspect of human heritage in the world is still in its infancy, and its scientific and systematic treatment started just after UNESCO’s 2003 Convention. However, it has attracted the attention of an increasing number of researchers in recent years. In this paper, through an investigation of anthropological studies in Iran (with the purpose of safeguarding it and changing its title in the cultural and historical literature) and while referring to the studies on the intangible cultural heritage in this country, the author aims to introduce the potentials and existing challenges in the domain of research on protecting this heritage and provide some practical solutions in this regard. She also tries to demonstrate that the forms of human culture and manifestations of its intangible heritage conform to the established creative standards of UNESCO’s “Convention for the Safeguarding of the Intangible Cultural Heritage” (2003) through referring to a number of successful and beneficial national and international examples and experiments in this field. In this way, she hopes to attract the increasing attention and cooperation of the different organizations and parties interested in this aspect of the living human heritage. At the end of this paper, the writer refers to the Eco-Museum of Gilan as an example of the most efficient endeavors at protecting the intangible cultural heritage in the Iran.

This paper deals with complements and the system of politeness in Iranians’ conduct and interactions. The writer believes that observing the norms of linguistic, individual, and social politeness; complements, and everyday conversations, including greetings, invitations, requests, etc., follows a specific system. Based on field studies and the analysis and comparison of recorded data, the author concludes that all such relations and interactions in Iran are rooted in respect, modesty, and sincerity of Iranians.

Visiting sacred places attributed to great men is one of the original cultural traditions of Iranians, which has maintained its importance and value since ancient times. These places are scattered all over Iran enjoying a wide variety of ethnic, geographical, and religious features. In fact, there are rarely any cities, towns, or villages where there are no sacred places for pilgrims. Given the diversity of holy places, they can be generally divided into different groups: graves of the Prophet’s descendants, religious scholars, or Sheikhs; footholds, and blessed sites. Relying on field studies and library resources, the present paper provides a historical account of the development of the tradition of visiting the above places as pilgrims in Iran and the effects of pilgrimage on Iranian culture.

During the Seljuk era, Iranian art and architecture experienced significant growth and change. This period can be said to mark the beginning of the use of colorful tiles in architecture and paving the way for the flourishing and progress of decorative arts in later periods. Some of the arts which were widely employed in the architecture of the Seljuk era included brick work, stucco decoration, coloring, and creating various designs in the exterior sides of buildings. Accordingly, the love of luxury, as manifested in the architectural works of this period, is considered to be an important factor in the development of artistic renaissance. Following a descriptive method, while introducing the architecture of the Seljuk period, this paper examines the features and methods of Islamic architecture of the fifth and sixth centuries (AH) in the realm of Iranian art and architecture.