پژوهشنامه تمدن ایرانی
سال پنجم شماره 2 (پیاپی 10، پاییز و زمستان 1402)

During the second Pahlavi era, Oil revenues in the form of development programs left a great impact on the economic, cultural and social structure of the society, But this impact was different in different fields and was associated with many ups and downs. The cultural field was one of the fields affected by oil revenues. Despite the mutual need between construction programs and cinema as a means of introducing and advertising the government's actions; But these oil revenues were much less effective in cultural fields than in other social, economic and political fields. The purpose of this research is to express the fact that despite the importance and position of cinema in expressing the actions of the government, compared to other economic and social fields, it received less attention in the government's reform measures. The problem of the current research is to investigate and explain the impact of oil revenues on the prosperity of cultural fields, especially cinema. This research seeks to answer the question of what effect oil revenues have had on cultural development programs, especially cinema. The findings of this research, which was carried out using the descriptive-analytical historical method and relying on the main sources, during the second Pahlavi period, a small amount of oil revenues were allocated to the cultural field. Nevertheless, the aforementioned incomes led to the relative prosperity of the cultural field, especially the cinema, on the other hand, the cinema also played a major role in the promotion of the government's development programs.

The social history of Iran in the Safavid era is one of the fields of study that still needs attention and revision due to the poverty of Iranian historiography. AND aND aNDThe establishment of political stability and the consequent growth of the cultural and artistic atmosphere in the Safavid era led to the growth of all types of art, including the emergence of prominent and influential artists on the flow of Iranian painting. Iranian painting, which was mostly focused on fictional, courtly or mythological effects, with a short history, reflected a part of the social life of the Safavid era in the paintings of the Shah Abbas era. Single portrait or single painting, although it started before the Safavids, in this period it was established in the works of Reza Abbasi (died 1044 AH), one of the most important painters of the Isfahan school.The present research deals with the representation of social elements in Reza Abbasi's one-faced paintings using historical and analytical methods, relying on library and museum sources. The research question is that, in the absence of attention of Persian historiographical sources to the social life of the Safavid era, what themes and social classes have been depicted in Reza Abbasi's monographs. The findings of this research show that Reza Abbasi, a master artist in the Isfahan school and who had a presence in the court and lived among people, was able to depict different social classes, gender, and occupations more than any other artists of his time

Although the name of Nowruz is mentioned in Pahlavi, there is no mention of its origin and rituals in any of the Pahlavi writings. It is not mentioned in Avesta or in ancient Persian. In only a few Pahlavi texts, a Manichaean text in middle Persian and another text in Sogdian have mentioned Nowruz. In fact, all our knowledge about Nowruz and its rituals are from the Islamic period and the writings of Muslim authors in Persian and Arabic.In this article, the beginning of Nowruz is examined in the middle Persian text of manuscript S.2 M319, then based on two Pahlavi texts »Māh Farvardin rōz xordād« and Bundahišn, as well as the Arabic text of Jahiz in »Al-Mahāsen wa-Alzdād«, what can be obtained about this ritual has been examined.In this article, Pahlavi and Manichaean texts have been translated, transliterated and transcript, and the Arabic text, after bringing the original text, it has been translated. be obtained about this ritual has been examined.In this article, Pahlavi and Manichaean texts have been translated, transliterated and transcript, and the Arabic text, after bringing the original text, it has been translated. In this article, the beginning of Nowruz is examined in It is not mentioned in Avesta or in ancient Persian. In only a few Pahlavi texts, a Manichaean text in middle Persian and another text in Sogdian have mentioned Nowruz. In fact, all our knowledge about Nowruz and its rituals are from the Islamic period and the writings of Muslim

Khalat as a common tradition in Iran history has also had significant political functions. What’s more, not only political functions but also fiscal ones are other dimensions of this old tradition. Analyzing the contrıbution of Khalat in the Safavid official mechanism, this essay tries to provide a comprehensive understanding of the complex administrative structure of the Safavid government. So, historiographical sources and travelogues are used to form a desired narrative. The result of the essay represents a two-faceted problem. On one hand, Shâh and the magnates have tried maintain their political position through Khalat. On the other hand, the policy of some governors and recipients of Khalat was focused on maintaining and continuing their relationship with the central government. Looking at this issue from the perspective of mutual benefits, this essay argues that both of them have sought to consolidate and maintain their power through the implementation of an ancient tradition such as Khalat. As a result, statesmen such as governors put pressure on the people to provide financial resources for Khalat. Therefore, this approach has had consequences, one of which was increasing in social difficulties, although the classical historiographical texts have usually silent. 

Ardestan region is located in the northeast of Isfahan and south of Kashan, on the edge of the central desert of Iran. The history of this city dates back to the mythical and ancient historical era, and it itself memories of Dastan, Rostam, Zavareh, Farmarz, Shideh, kaveh, Hormuz and other legendary kings and mythical heroes such as Kay Khosrow, Bahman son of Esfandiar Kiani, who is identified with Ardeshir Achaemenid, Parthian Ardavan and Sassanid Qabad. During the Sassanid period, Ardestan had a special position, but according to some sources, the most important event that happened in the Sassanid era in Ardestan is the birth of Khosrow Anushirvan. Of course, in addition to this city, other places such as Ahvaz, Neishabur, Ormshir and Esfarain have also been mentioned. The problem studied in the current research is to identify the political-social situation of the ancient past of Ardestan as one of the options for the birthplace of Khosrow Anoushirvan. This research, by descriptive-analytical method and relying on library studies as well as local and regional data, tries to answer the question of what position Ardestan had in the Sasanian period and could it be the birthplace of Khosrow Anushirvan? And also what is the importance of Ardestan compared to other options? The findings of this research show that according to the mythological background and historical past of this city, as well as based on the sources, traditions and historical monuments left behind, Ardestan is considered the main option for this matter .

With the formation of the Abbasid caliphate, Iranian court elites were able to enter the Abbasid caliphate system and be effective in transmitting the traditions of the Iranian court and uplifting culture and civilization and transformation in the scientific fields. The Banusahl family is one of these families that entered the court of the Abbasid caliphate during Ma'mun's period and took over many affairs. In the middle history of Iran, the secretaries and divans, who often had Iranian origins, had an undeniable role in the stability and continuity of Iranian identity. By using their position in the eyes of governments that were mostly non-Iranian, they provided the basis for the continuation of Iranian culture. In the era of the Abbasid caliphate, considering that the Iranians were influential in the establishment of the caliphate, the Iranian elites, especially the court elites, were involved in the formation and continuation of the caliphate. The stability of the new Abbasid caliphate played a significant role. Of course, this importance is also rooted in their background of Iranian science. Considering that they had gained many experiences in the eyes of Bramke and on the other hand, the era of the Caliphate of Mamun is the era of the translation movement and the beginning of a scientific movement, this research tries to investigate how Banusahl was placed on the post of the ministry and the consequences of their presence in the institution. Ministry to investigate. The findings of this research show that the family Alam Dost

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