نشریه تاریخ نامه ایران بعد از اسلام
پیاپی 40 (پاییز 1403)

The development programs of Mohammad Reza Shah Pahlavi’s era led to the growth and expansion of production centers and factories, which, in turn, resulted in an increase in both skilled and unskilled workers. As a result of the second Pahlavi’s modernization policies, women became more involved in economic activities than ever before. Women workers were recruited as auxiliary forces in carrying out these reform programs. However, during this period, the social and economic conditions of working women were not widely reflected in the press. The only magazine that addressed the labor issues of women during the years 1354-1355 was Rastakhiz Kargaran, which featured articles and news columns related to these issues. This research seeks to answer the question of how the social and economic issues of working women were reflected in this magazine. The argument is that while reflecting the modernization discourse of the government at the time, Rastakhiz Kargaran also played a role in changing the traditional attitudes of society and women towards labor, especially in jobs that were previously considered male-dominated. The findings of the research show that, in addition to destigmatizing the economic activity of women working alongside men, the magazine also worked to inform women about various issues such as labor law, health in the workplace, and their physical well-being. By highlighting the capabilities of women, it encouraged their participation in day and night training programs at educational centers. This article uses a library research method and content analysis, examining numerous issues of the magazine to analyze the data.

What were the contexts that shaped the evolution of Iranian society's understanding of women's identity in the post-constitutional era? Why is this evolution important for understanding the contemporary social situation, and how can it be analyzed? The signifiers that describe female identity in Iran have undergone significant changes with the introduction of modern ideas and institutions, particularly following the constitutional movement. It is crucial to trace this evolution in order to analyze the status of women and explain their position in contemporary Iranian society. Additionally, offering an analytical framework for understanding the current state of women is essential. The goal of this research is to provide both a theoretical and practical perspective that allows for a proper understanding of women's issues in contemporary Iranian society, as well as to offer practical insights for improving their conditions. To achieve this, we employ discourse analysis, focusing on the power-truth relations in the representation of female identity. This analysis will be based on reliable historical sources such as newspapers, diaries, travelogues, books, and relevant articles. Through examining the contradictions between traditional and modern discourses about women, and the significance of these shifts in Iranian society during a time of transition, this paper aims to problematize and explain the complex situation of women within both the mental framework and the social structure of Iranian society.

Folk or rural Sufism, as a significant Sufi movement in Ottoman Anatolia, had a pronounced presence from the early days of the Ottoman state and society. By the mid-9th century Hijri, the legitimacy of Ottoman sovereignty gradually diminished among the adherents of folk Sufism. Although Ottoman policies towards the semi-nomadic and nomadic Turkmens of Anatolia, who followed this Sufi movement, played a significant role in their divergence from the Ottomans, the attractions of the Safavid movement also had an influential effect on their orientation. This study seeks to identify the main historical factors influencing the convergence of Anatolian Sufi Turkmens with the Safavids. The findings suggest that the Turkmens’ inclination towards the Safavid call was rooted in their spiritual affiliation with the Safavid order and the positive factors present in the Safavid movement. Specifically, under the leadership of Khwaja Ali, the Safavid order adopted a more popular and public-friendly face. This transformation was a crucial factor in the significant shift of folk Sufi followers towards the Safavids. With the propaganda efforts of the Safavid caliphs in Anatolia, many Turkmens were attracted by positive elements in their call, such as ghaza (religious wars), jihad, the leadership of the Safavids, and their respect and attention to Turkish identity and language, eventually aiding their leader Ismail Mirza in establishing the Safavid state. Evidence indicates that the Hurufis, who had previously bonded with the Safavids before spreading in Anatolia, found a new connection with the Bektashis in the 9th century Hijri, which facilitated their link to the Safavids. This paper will employ a descriptive-analytical method to explore the factors influencing this convergence

The travelogues of the Qajar period present a narrative of women’s leisure and entertainment, which offers valuable insights into the patterns that govern gender order and its impact on the formation of these patterns. These narratives highlight the position of women within a specific gender discourse, influenced by patriarchal culture, religious beliefs, and traditional norms. In this model of female recreation, the space and place of recreation, the means of recreation, and the behavioral and psychological actions surrounding recreation are shaped by patriarchal gender relations. This research aims to explore how the narratives of women's entertainment in the Qajar era travelogues reflect the effect of gender order on the formation of these entertainment patterns. The hypothesis is that the travelogues, by providing a detailed account, depict women’s entertainment within the context of gender discourse and male authority. This study will employ a descriptive-analytical method.

In the historical memory of the people and in the research of historians, there is a prevailing belief that the creation of a centralized and authoritarian government in Iran was the work of Reza Shah, and that it began with his actions following the 1299 coup. The main issue of this research, which is conducted using a descriptive-analytical method and based on newspapers and documents from that period, is to challenge this belief and provide evidence showing that such a project was initiated for the first time under the Vossug-ad-Dawleh government, with the cooperation of the British. One of the first signs of the implementation of these actions was seen under the governance of Sharif-al-Dawlah, the ruler of Kurdistan province from 1297-1300. The central question of this research is: What actions did Sharif-al-Dawlah undertake at both the state and local levels that Reza Shah later repeated, expanded, and implemented on a national scale? The findings suggest that actions such as the establishment of military rule, the creation of modern administrative institutions, the curtailment of centrifugal forces, the suppression and killing of nomads, and the establishment and expansion of schools teaching Persian—actions aimed at creating a centralized government—were implemented before Reza Shah, specifically in Kurdistan. Reza Khan, who was the commander of a small group of Kazakhs in Kurdistan at the beginning of Sharif-al-Dawlah's rule, was closely familiar with these initiatives.

A travelogue is a narrative work primarily focused on reporting what the author saw and heard during their travels. During the Qajar era, when Persian travel writing experienced a revival, writers like Haj Sayyah began to produce this genre with goals beyond mere narration of travel events. By studying the travelogue of Farang Haj Sayyah, we can understand that his purpose in recounting the developments of the Western world was not just to report, but rather to influence the perspectives and attitudes of Iranians during the Qajar period. His main objective was to promote modernist ideas and introduce the concept of modernization to traditional Iranian society. To achieve this goal, the author of the Safarnameh employed a style of simplistic writing characteristic of the Qajar era, complemented by various literary techniques designed to strengthen the text's impact on the Iranian audience. In this manner, Haj Sayyah attempted to bridge the gap between tradition and modernity in Iranian society, blending simplicity with the means of expression required for the task. His writing uses clear and straightforward language, characterized by simple vocabulary, short sentences, and a lack of complexity, while simultaneously incorporating expressive and innovative stylistic elements. From a social perspective, the author, despite expressing admiration for the progress of the West, maintains his religious and patriotic values. He avoids becoming entirely captivated by Western advancements and, at times, offers critique of the thoughts and behaviors of modern nations. This article aims to provide a detailed analysis of Haj Sayyah's expressive and intellectual approach to the manifestations of Western progress during the Qajar era.

The Mongol invasion of the Islamic world had profound structural and intellectual impacts. What set the Mongol conquests apart was that they forced Muslims to confront the issue of living under Kafir rule and the implications of being governed by a non-Muslim political authority. The unprecedented nature of this new reality left Islamic historiography and intellectual traditions without effective theoretical frameworks to interpret the invasion by Kufr. During the first few decades following the invasion, Muslim historians and thinkers struggled to provide a coherent explanation for this phenomenon. The central question of this study arises here: how did Muslim historians and thinkers react theoretically and historically, particularly in early historiographical works? The findings suggest that the shock of Mongol dominance led to a state of silence in early Islamic literature, wherein the analysis of the causes behind the defeat was delayed. This silence was created by framing the events within a divine scheme that removed human agency and responsibility from the equation. By doing so, it provided a sense of inner peace and alleviated the anxiety generated by the defeat. This paper seeks to define what can be termed “The Rhetoric of Silence.”