نشریه تاریخ نامه ایران بعد از اسلام
پیاپی 29 (زمستان 1400)

Local historiography is the third most popular type of historiography, after serial and general histories, which refers to the recording of historical events within a single place. This article examines some of the components of local historiography in the works of Bastani Parizi. He had a special attachment to Kerman and his hometown, Pariz. In all his works, he has dealt with the history of this region and all the ups and downs of its events and happenings. In this article, the two main questions are: what are the characteristics of the local historiography of Bastani Parizi and what are the components of the ancient local historiography of Parizi?  This is an analytical- descriptive research examining available library resources. Proverbs, poems, slang, careful attention to the names of cities, villages and settlements, and quoting oral memoirs in the writing of history are among the most important features of the local historiography of this author. He is also one of the few local writers who has used the combined method of local and longitudinal historiography in his local historiography.

One of the most important mechanisms of cultural institutions and circles affiliated with the first Pahlavi power, to lay the ground for the ruling lifestyle discourse, was to use the celebration to familiarize the people and make them ready to accept the lifestyle components, cultural symbols and propaganda behavioral patterns of the first Pahlavi government. It could be the basis and facilitator of adopting the lifestyle spread by different sections of the people. The aim of this study was to investigate the role of celebrations held in the province of Azerbaijan in the period 1304 to 1320 (AH) in disseminating the components of the lifestyle considered by Reza Shah's government. For this purpose, various celebrations held in this region of the country have been studied using a descriptive-analytical method. A review of the documents and historical sources related to that period was done to answer the question of What celebrations were held in different regions of Azerbaijan during the reign of Reza Shah? Did they play a role in representing different aspects of the advertised lifestyle? Findings show that holding various celebrations in different parts of Azerbaijan gave the ruling political system the opportunity to be able to consider some of the most important elements of their lifestyle, such as: Behavioral patterns including new uniforms for different sections and women of Azeri society. They wanted to promote, disseminate and represent elements of national identity such as the spread of Persian language and literature, national and cultural symbols such as "Shah symbol of Iran", "archeology of the symbol of Iranian nationality", etc in order to achieve some objectives such as: creating a rift in the ethnic and local identity of the people of Azerbaijan and integrating the indigenous and local culture of this region in the national and central identity and culture, aligning them with reform programs implemented in society, stimulating the feelings of the masses and reducing opposition. They wanted to disseminate the ideological components and elements of the system, form a new type of public socialization and finally achieve the process of nationalization.

Historical novels borrow their characters, events, time and place from history. Therefore, it can be used as a tool to understand the historical mentality of the author and the ruling discourse of his time. This article examines the historical novel of Agha Mohammad Khan by Hossein Gholi Mirza Salvar (Emad al-Saltanah) and seeks to answer the question of how the history of the Qajar period and the rulers and princes of this dynasty are depicted in this fiction and what message does this illustration have for the current researcher? It is a public opinion that in Pahlavi era, there were propagandas against Qajars. However, some sources like Emad al-Saltanah’s book confirmed that this perspective is older than the Pahlavi era and it was accepted even by the Qajars’s authors. It was like an inheritance that was transferred to the Pahlavi era.

Historical novels borrow their characters, events, time and place from history. Therefore, it can be used as a tool to understand the historical mentality of the author and the ruling discourse of his time. This article examines the historical novel of Agha Mohammad Khan by Hossein Gholi Mirza Salvar (Emad al-Saltanah) and seeks to answer the question of how the history of the Qajar period and the rulers and princes of this dynasty are depicted in this fiction and what message does this illustration have for the current researcher? It is a public opinion that in Pahlavi era, there were propagandas against Qajars. However, some sources like Emad al-Saltanah’s book confirmed that this perspective is older than the Pahlavi era and it was accepted even by the Qajars’s authors. It was like an inheritance that was transferred to the Pahlavi era.

Although the Safavids took over the administrative structure of the previous governments, due to the small and big changes that took place, they also made changes in this structure. Among these changes was the creation of a new position in the military affairs of Khorasan province and the surrounding lands called the post of Khorasan commander. This position was added to other military positions during the Shah Safi period, and by the end of the Safavid rule, a large part of the large-scale military affairs were organized through it. This geography included different areas of Khorasan (Herat, Merv and Mashhad) as well as more or less the surrounding lands such as Astarabad, Kandahar and Sistan. In the present article, the author has tried to answer the question: what were the backgrounds of the establishment of the post of Khorasan commander, as well as its performance, changes and developments? This research was done using a descriptive-analytical method. The data was collected examining the available historical sources. The findings indicate that the Khorasan commander is the result of a sense of the need to show a unified and coordinated response initially to the invasions and attacks of the Uzbeks and then other ethnic groups such as the Gurkhanids, Baluchis and Afghans. It has also been in line with the policy of increasing central government influence in the state affairs. This was done by appointing one of the elders, who was generally affiliated with the court, to head the army and send him to Khorasan, depending on factors such as the power and authority of the kings and his concern for the affairs of Khorasan. In periods such as Shah Suleiman and a part of the reign of Shah Sultan Hussein, this position has been severely weakened. Also, it has undergone changes in its history, including the combination between the commander and the state, and has continued until the last years of the Safavid rule (the fall of Isfahan) and even after that.

The Safavid period (907- 1135 AH / 1502-1722 AD) is one of the most important periods in the history of Iran. During this period, especially during the reign of Shah Abbas I (978- 1038 AH / 1571-1629 AD), Iran achieved significant prosperity and glory in various political, scientific, cultural and economic fields. Here, the main question is, considering the effective role of socio-cultural components in the economic system, was the situation of social capital and public trust in the late Safavid period ready forthe growth and continued economic prosperity?  This is a descriptive-analytical study examining the historical sources of the Safavid period. Based on the characteristics of fragile trust in the traditional societies relying on the authoritarian political systems formulated in the sociological theory of Piotr Zetomka, the above characteristics has been studied in the late Safavid period. The results of this study show that in the last decades of the Safavid period, Iran has low social capital and fragile public trust due to the status of these characteristics and the existence of talented functions that appear in the lack of public trust and weakness of social capital in society. It has not had the capacity for economic development and the possibility of sustaining long-term economic prosperity.

During the Qajar period, French religious and non-religious institutions gradually entered the Iranian cultural arena, focusing on the education of minorities and the establishment of cultural facilities in the Christian and Jewish regions of Iran. In this process, the city of Sanandaj, the administrative-political center of Ardalan Kurdistan, as one of the centers of the presence of religious minorities, including Assyrians and Chaldeans, was considered by these missionaries and cultural institutions at that time. They were established in this city and were completely different from the current education system of the Qajar period in terms of teaching methods and educational materials. In this descriptive-explanatory historical study, the question of why and how French schools were formed in Sanandaj during the Qajar era will be examined. This article shows that Sanandaj was considered by the French cultural institutions during the Qajar period due to the presence of minorities. Therefore, Lazarist schools, the French Alliance and the Israeli Alliance were formed there. This brought the educational system of religious minorities in Sanandaj to a new stage, and among the various social strata of the city, different reactions were made ranging from acceptance to disgust and pessimism.

The constitutional movement took place more or less simultaneously in Iran and the Ottoman Empire. Along with the intellectuals and writers of these two countries, Kurdish intellectuals and writers, such as Ahmad Shawqi, Jamil Sedghi Zahawi, Haji Qader Kooi, Sheikh Reza Talabani in the Ottoman Constitution and Mirzadeh Eshghi, Abolghasem Lahouti, Ayatollah Mardukh Kurdistani and Qazi Kowsar Saqezi in the Iranian Constitution carried out significant activities in order to form the constitutional movement and to promote the constitutionalist ideas. The present article uses a descriptive-analytical method to examine the views of a number of Kurdish intellectuals and writers during the Ottoman and Iranian constitutions and answers the question of what was the role of Kurdish intellectuals and writers in the Iranian and Ottoman constitutions and how they were able to spread the constitutionalism thoughts in Kurdistan. Since the social, political, and cultural conditions in Iranian and Ottoman Kurdistan were not the same, most Kurdish intellectuals in the two countries did not pursue the same goals, and the content of their ideas did not necessarily change in the same direction. Most Kurdish intellectuals and writers in the Ottoman Kurdistan did not consider the Ottoman country as their homeland and sought to promote the ethnic nationalist ideas and independence and secession from the Ottoman government. Unlike them, Iranian Kurdish intellectuals and writers considered Iran as their homeland. They sought for a free Iran in which the law could govern the people.