فصلنامه مطالعات تاریخ فرهنگی
پیاپی 46 (زمستان 1399)

The establishment of the Buwayhid dynasty in Baghdad in the fourth and fifth AH centuries paved the way for a process of military and religious conflicts due to the effect of the influence of military rivalries (Turks and Deylam) on religious conflicts (Shiites and Sunnis), consequently, the Ayarans became the operational arms of the military. This article is an attempt to describe the position of this group in the military and "religious" conflicts by examining the influence of political underlying factors on Ayaran's activities. Shi'ism has paved the way for three different periods of Ayyar activity. Accordingly, in the period 334-367 AH. The Ayarans were involved in the course of military and religious conflicts, but after a period of inactivity during the years 377 379 AH, the group regained power in 379-447. During this period this group gained relative independence from the above-mentioned conflicts, but instead organized looting independent of military and religious conflicts, confronted with military forces, and create a map in the Al-Buwayh government structure.

The nobles were castrated boys who, from ancient times, with the expansion of the court structure and polygamy, were present inside castles. From the point of view of gender morphology, eunuchs can be classified into third sex that did not belong to men and women. In ancient Iran, from the kingdom of the Medes to the Sassanid era, there is evidence of the presence of nobility in the court of kings and within the aristocracy. However, the Achaemenid era is special in terms of the presence and functions of the eunuchs. The authors of this article, by using historiography of the lower classes analyze the role and function of this group in the Achaemenid state.  The study shows that the eunuchs (Khawajas), as a class, had special roles in the court of the Shah during the Achaemenid era, various roles including guardian of the castles and the shrines, serving the royal family, and were in charge of organizing military and administrative affairs. These Khawaja’s were involved in political disputes, groupings, and conflicts, and some influenced the general political life of the Achaemenid state.

"Semantics" is the processing of text in the context of the signification of cultural codes (hermeneutic, semantic, symbolic, action and cultural narrative). . It should be noted that on one hand, the text is not limited to the literary text according to Barthes, but also works of art have the ability to be textual and therefore can be interpreted as a text and on the other hand, cultural authorities play the role of sources of meanings. The text under review is Mansour Qandriz's "Linotrahi painting" in the field of hand-printing, the subject of which has been included in the works of Saqakhaneh due to its reference to ancient Iranian civilizations and mythological themes shared with other cultures, especially in terms of decoration. The aspect of decoration, on the one hand, is the dominant factor and, on the other hand, prevents the explicit understanding of the meanings, which, in addition to not understanding the cultural foundations of the designs, has provided challenges in reading the text under study. Accordingly, the author of the present study has sought to answer two major questions. First, what is the method of reading each text of Saqakhaneh and the text under study? Second, what are the meanings arising from the motifs of the text under study? For this purpose, in the present article, the library method are used to collect resources and considering Roland Barthes' cultural codes from the semantic approach, major meanings such as ascension to the higher world, death, appeal to transcendental forces, belief in agents. The symbolism of fertility, the belief in human evolution and evolution, as well as the prominence of the matriarchal role in the diverse field of women, have been processed.

The diary of Vakil al-Tawliyyah written by Mirza Seyyed Mohammad Nawab Razavi known as "Nawab Vakil" is one of the important sources for studying the Nasiri era until the middle time of Reza Shah. Meanwhile, "The Four-Hour Journey and the Discovery of Facts", which includes the final part of the memoir, through its critical look at how modernism entered the country and its challenges in religious and cultural fields. It is very important on the type of actions and policies of the Qajar and Pahlavi rulers, which is also the main issue of this article. Accordingly, the author of the present article clarifies different dimensions of the subject by analyzing the content of the mentioned work and using related sources and researches. The study by using a descriptive-analytical approach argues that this work is one of the most important and lesser-known representatives of the traditionalist current, which, with its historical arguments and ingenious interpretations of religious texts and showing the era of Fath Ali Shah as an ideal period, opposed modernization, especially in the Pahlavi era. Of course, relatively personal issues such as following the conservative attitude of Haj Mohammad Karim Khan, the leader of the Sheikh Kerman, the gradual loss of his place in the traditional bureaucracy and the decline of his social and economic status, influenced his approach.

At the end of the Sassanid period, Yazdgerd III (631-651 AD) left for Khorasan after his last efforts to preserve the kingdom's property. He intended to go to Konarng Toos, but the ruler of Toos rejected him, based on this reason that there is not    enough space. Then,  Yazdgerd left for Konarng Marv. Footprints still can be seen and also in the stories of Ferdowsi's Shahnameh mentions this event. The authors of this research with a descriptive-analytical approach have sought to answer the question that who were the side effects? What were their national and military positions? And in which geographical area of ​​Iran did they rule? In order to answer these questions, the works of historians of the first centuries as well as contemporary historians were examined and analyzed, and it was found that the word Konarang means guardian of the shores, governor and lord of the earth. In the historical books, this word explain as an army and a country such as the king, the ruler, the frontier and the owner of the side, the commander and the general. Konarang implies heroism and justice, and the geographical area of ​​their rule was most specific to the cities of Khorasan, such as Mearv, Nisa, Toos and the metropolis of Neishabour. They were the companions of famous Parthian and Sassanid families, and over time they took on a family and hereditary form and continued to live more or less in the first centuries of Islam.

Existentialism was one of the most important philosophical movements in post-World War II Europe. This study shows the consequences of this philosophy in Iran and the influence of its founder, Jean-Paul Sartre. Also, it shows that existentialist discourse in the context of political, cultural and historical developments in the county. The authors argue that initially, Sartre's existentialism was considered as a superficial, imperialist, absurdist and apolitical philosophy in Iran in the 1320s, but gradually Iranian translators and writers with goals of fighting the Shah and joining the cosmopolitan movement turned the philosophy of existentialism into a revolutionary and political ideology. The authors analyze the translation of Sartre's works including, translations, critiques of translations, interviews with translators and textual productions of Iranian writers and intellectuals on existentialism. In the historical context, this study shows how the special circumstances led this generation to adopt a way of action and under the influence of the world anti-colonial revolutions, sought to overthrow the existing system. It separated its ontological and philosophical origins and caused existentialism to be used in Iran before the 1979 revolution not as a philosophy, but more as a political ideology.