فصلنامه مطالعات تاریخ فرهنگی
پیاپی 59 (بهار 1403)

The constitutional revolution and raising awareness

As the most important part of the Avestan texts, which were considered to be own speeches and thoughts of Zoroaster himself, Gathaic texts has always been of interest to researchers in order to recover the true thoughts of this Iranian prophet. According to researchers, the innovations of Gahan's thoughts that caused a profound transformation in the Mazdeism worldview are the most important feature of this ancient text. A transformation which makes change in the view of the philosophy of existence and the nature of history, and history that in the thought of Indo-Iranians was a cycle of infinite periods, became a linear path ending in the event of the Last Day or Farshkert. Despite these innovations and changes, it is noteworthy that there are similar patterns and motifs between Gathaic texts and the eschatological mythologies of other Indo-European peoples. One of these similar patterns is the motif of the final fire, which has been considered in Gathaic thought as an important event in the Last Judgment and the Resurrection. similar with this Gathaic belief, the Conflagration also has a special place in the eschatological thoughts of other Indo-European peoples. On this basis, the Main problem of this research is to examine the Indo-European origins of the Conflagration motif in Gathaic thought. This research has examined this subject with an analytical-comparative approach and based on historical, linguistic, and also mythological texts and evidences, and has reached the conclusion that Zoroaster, in explaining and developing his thoughts in constructing of the Resurrection, has used Indo-European eschatological motifs and patterns, especially the motif of the Conflagration.

One of the important issues is how to communicate and interact between spiritual and material culture; Architecture as a material culture has a wide range and the wideness of this range has made it related to many sciences, some of which are a subset of occult sciences and shows the influence of spiritual culture on material culture. This research seeks to answer how different branches of occult sciences are used in different stages of the formation of architecture, and it is written with the aim of analyzing a part of the relationship between occult sciences and architecture, citing the history and geography texts, which has been overlooked by other researchers. Therefore, this research with a descriptive-analytical approach tries to examine the relationship between architecture and occult sciences from various aspects. The findings of the research show that during the foundation stage of cities and buildings, the sciences of constellational power (a branch of Himiya) were used, and for the construction of buildings, Kimia, Simya, Himiya, Limiya and Rimya were used; Also, during the exploitation phase, talismans have been used as additional elements of architecture in the form of sculptures, paintings and inscriptions. The documents show that among the occult sciences, the role of talismans in architecture and urban development has been more than others, and additional elements of images and inscriptions have been the main tools used in architectural spaces, which magicians and talisman makers use for different purposes such as protection, prosperity or to conquer people. These talismans in the form of images include human, animal, bird, strange creatures and astronomical images.

The central idea of the this research is to question the relationship of Mirza Kuchak Khan with “history” and “memory”; for this purpose, Pierre Nora's deconstructive approach was used regarding the relationship between “history and memory” and the position of “places of memory” in it, so that Mirza's “Living Memory” was compared to his “History Politics” and “Official Memory”. In this regard, the residents of Suleiman Darab area of Rasht (centered on the current tomb of Mirza) and Khānqah-e Gilvan village (centered on the former tomb of Mirza) were studied; Based on the saturation rule, the sample size was limited to 28 people in two places who were selected by theoretical sampling. The method of collecting information was an unstructured and in-depth interview. The results show that Suleiman Darabi's narrative of Mirza and his death has entered the historical continuum with the passage of time and is represented in a completely official, teleological way and influenced by the current policies of the state; While in Gilvan, the memory of Mirza and his death is exactly what was really experienced and lived by the locals and residents of this village. In fact, reminisce of Mirza in Gilvan - contrary to the narrations in Suleiman Darab - was not placed in the historical continuity and is not linear; In other words, the memory of the Gilvanis about Mirza is of the “living memory” type, which is characterized by remembering the way it was lived, the dispersion of the narratives, and the non-linearity of the narratives.

The dominant groups, by dominating the communication and information system of the society, try to promote, strengthen and reflect their views as a standard model in the society. This process of creating and strengthening the public communication system causes the voice and image of individuals outside the dominant groups to be deleted, manipulated or not transmitted correctly. The little information available in the sources about the classless, silent or subordinate groups in the Safavid period does not reflect their lived experiences and real position. Because their voice and image are not reflected correctly in official and historical sources and in other words, they are represented as desired by other social groups such as the elite. The term classless groups in this article refers to social groups that are not mentioned in the conventional social categories of the Safavid period. In fact, they are not recognized and are considered "classless" in the meaning of the present article. Accordingly, this article seeks to answer the question of what position and status these classless groups occupy in the social stratification system of the Safavid period.

As Cyrus the Great