مجله دراسات فی العلوم الانسانیه
سال بیست و هفتم شماره 1 (ربیع 1442)

For many years, the international community has focused on the globalization of human rights rather than the rights of local people. But given the limited impact of international law at domestic law in countries with different cultural and religious backgrounds, the emphasis nowadays is on the necessity of localization of human rights. The challenge between national and international laws has been controversial, which in fact challenges the implementation of international human rights law at domestic level. However human rights can be localized through redefining and reinterpreting existing global norms in line with the needs of individuals themselves at very local level, and further contribute to develop human rights, at international level. This also affects the function of international rights bodies, such as UNHCR, human rights Rapporteur, and so on. This research, by using a descriptive and analytical method, investigates how exactly the human rights abuses, at local level, should be considered global? And how are different forms of human rights abuses, at the national and local levels, affecting the universal norms of human rights? The study also explains why people's participation is necessary in the process of localizing human rights, especially when decisions are taken at very global levels that are far from accessible to the people affected by them. To do this, first, a different conceptual framework for the localization of human rights, which is accepted to the international community, is elucidated. By applying this approach, along with using the methods that show the human rights needs of local people, tries to adopt a "bottom-up" approach, and analyze the possibility of producing local human rights in the international context. The findings suggest that localizing human rights, and adopting the aforementioned approach, can provide an appropriate framework for a more effective interaction between international human rights law and the realization of human rights at the local level. It helps to redefine and reflect the needs of local people with different cultural, religious and social norms, and, on the other hand, can provide an appropriate opportunity for individuals at local level to claim their rights in accordance with international standards.

The Sassanid era is one of the brightest periods of art and civilization in Iran. There are major remains of many different types: monumental rock reliefs, silver vessels, stucco architectural decoration, and seals.Sassanid art and culture could affect on the Islamic arts in Iran, including in the field of urbanism, architecture, textiles, metallurgy, painting, pottery. There are a lot of motifs that are very similar to the Sassanid ones. The Sassanid Empire had an enduring legacy in the Islamic period. On the one hand, the continuation of certain artistic techniques, such as silk production, plate, and stucco, may be attributed to the caliph’s practical marshaling of Sassanid artists to the service of the new state. In some cases, motifs on the artwork of the Islamic era do not show only a simple pattern of previous art, but we see full compliance and a copy of the Sassanid motifs. The pottery as well as cultural and artistic works belonging to the Islamic period too show that they were not unaffected by the Sassanid period. Here, an attempt is being made to study the transition of culture and art of the Sassanid era to the Islamic period. The study of the pottery motifs in the Islamic period can specify the amount of influence and the reasons for the transfer of Sassanid art. This research focuses on the designs of Islamic pottery that are much similar to the Sassanid motifs.

This study is aimed at developing a training model to foster entrepreneurial attitudes among bank employees. Since entrepreneurship education leads to a positive perception of entrepreneurship such as the attitudes of individuals, the present study seeks to enhance entrepreneurial attitudes among bank employees by providing training. This study, by using a qualitative approach based on Grounded theory, was conducted through theoretical sampling and data gathering from among 18 experts in Iranian Bank-e-Tejarat as well as experts in Banking Education and Human Resources. Also, the data were analyzed using interview tools during three common coding steps in the Strauss and Corbin approach. The resulted model proposes, provided that preconditions of entrepreneurship education are at hand, and using a specific educational content, and applying both educational and executive strategies identified in this study that are affected by the executive and macro-level environment, the level of entrepreneurial attitudes in organization improves. This improvement leads to innovations, change in existing services, gaining job skills by employees, new market entries and successful exploitation of opportunities appear for the bank .The major theoretical contribution of this study is to identify training-executive strategies that lead to the creation and strengthening of entrepreneurial attitudes among employees in the banking industry.

Sufi literature is a kind of transcendent literature that contains sublime meanings as well as high spiritual attributes and characteristics. Mahmoud Hasan Ismail inspired by the Sufi experience, which represents a special stage in the evolution of his poetry has represented transcendental themes in his work Soot Min Allah (The Voice of God), which is the manifestation of his thirsty soul in reaching the absolute divine essence. This study through a descriptive and analytical method represents the components of the Sufi discourse in the poetry of Ismail and examines its brightness and visions through his collection "The Voice of God". The most important finding of the study is that the poet in his mystic speech exceeded the limits of intertwining with the ideas and references of Sufism. This is reflected in the construction of his poems, images and compositions, turning it into a mystical vision where the soul flew in new worlds and rid the body of its material. On the other hand, an absolute self-love is the basic principle in “The Voice of God”, whose spirit is emancipated from the flesh of the flesh, so he goes to the ends of existence and calls it towards union with the divine self and its annihilation. In linguistic terms, the Sufi language of Ismail was characterized by the employment of some mystical symbols that have visible and hidden connotations, including flute, light and wine, which abound in his poetry compared to other symbols, in a manner that has increased the meaning of beauty and splendor.

One of the most important sermons of Imam Ali (PBUH) for all of generations is the 111th sermon that includes valuable advice on how to avoid extremism in the world and deceive it. This sermon is one of the most beautiful speeches of Imam and one of the deepest one in the Nahj al-Balagha whose stylistic level and the aesthetic beauty is revealed through analyzing its linguistic and grammatical phenomena; hence, its relation to the poetic state and literary artistic influence on the recipients. The aim of this article aims to study stylistic of the 111th sermon of Imam Ali through descriptive and analytical approach so that by examining its secrets through various levels could provide more understanding of the meaning in its stylistic and artistic framework and show its aesthetic and rhetorical manifestations. The article begins with a brief introduction of stylistic and then focuses on detail and a few analytical axes. The focus of the article is summarized as follows: 1. The text of the sermon and the focus of its themes. 2. The main ideas presented in the sermon. 3. The emotional side of the sermon. 4. The technical and stylistic phenomena in the sermon. 5. Symmetrical and rhetorical phenomena in the sermon. One of the findings of the article is that Imam Ali highlights the truth of the world and its unbalanced conditions and then by using linguistic and grammatical structures in the text warns the people against being deceived. Also, Imam, in his words, applies a general manifestation of rhetorical brevity, full of short phrases and expressions, which reveal the stylistic gestures and rhetorical brilliance.

Over the past several centuries, Children have found their place in the world in terms of their education and learning issues hence, the child has become the subject of interest of researchers and scholars of educational sciences and psychology. Researchers and critics have also been interested in children's literature as domain independent from other literature fields. In early years, we have come across a lot of works related to children and after realizing the necessity of criticism of those works, critics entered the theoretical domain to develop and promote the level of these literary works especially for children. However, the Shia children's literature has not received much scientific attention despite a large number of studies in the field of children’s literature. As such, critical studies are needed in this area to bring the Shia child literature to its desired end.  This article, based on descriptive, analytical and critical approaches and with a brief presentation of the Chambers theory, tries to study a model of Shia children's literature in order to elevate its existing standard.