فصلنامه مطالعات تاریخ فرهنگی
پیاپی 60 (تابستان 1403)

Textiles are part of the cultural heritage of various cultures. The development of textile knowledge is affected by the social and cultural conventions of each period. As one of the essentials of life with beauty in design and pattern, these products are also economically valuable for governments. The problem is that despite the development of various artistic indicators in the Timurid period, we are faced with a lack of objective evidence of the textiles of this period and And information about the production areas and application of the type of textiles is not available, hence It seems that weaving and textile production during the Timurid period did not develop sufficiently. Since the degradable nature of the fibers causes the rapid destruction of textiles, the unavailability of rich resources does not determine the historical identity of these products. On the other hand, the production of high-quality textiles during the Safavid period could not have suddenly grown. This research aims to examine the status of textiles from the Timurid period by rereading some of the texts from this period. The collection of library information and the research method are descriptive and with a historical approach. Based on the opinions of the historians and travel writers studied, the results show that carpet and cloth weaving was common during the Timurid period, and silk and wool fibers were used more in textile production than linen. The textiles produced are used for trade, royal necessities, taxes, ransoms, gifts, mourning and mourning, treasury property, clothing, and decorations. The frequency of use of silk woven fabrics is greater than that of wool woven fabrics. The geographical scope of this period in terms of design, supply of raw materials, production, and export during the Timurid period includes 17 regions, a number of which are still active in the production of handlooms to this day. Emphasizing the written sources of the function of woven fabrics of the Timurid period, and the high-quality silk material in proportion to their production, it gives a special formulation to the textiles of this historical period, which is a response to the continuity of weaving traditions, exports, and trade during this period

One of the main social reform programs of the first Pahlavi government was the modernization of Iranian women's society. To achieve this goal, the Pahlavi government was trying to encourage and require a wide range of women, especially in the two issues of clothing and fashion, to follow a path that would result in them becoming modern women. In achieving this goal, the publications of the early Pahlavi era played an important role as the most important media available to society. The role played by publications in the first Pahlavi era, especially in the years 1310-1320, had consequences. Accordingly, this research seeks to address and answer the question of what was the role and function of publications in the government's modern women's policy in the years 1931 to 1941, with an emphasis on the issue of clothing and fashion, and what consequences did it bring, using a historical approach and the use of publications and archival documents. The research findings show that Iranian publications during the first Pahlavi period, especially during the years 1931 to 1941, within the framework of the role that publications function in political systems with an absolute governance model, played a promotional and propaganda role to advance the goals and programs of modernization of the Pahlavi government in women's affairs; this function and role was more focused on changing the women's traditional clothing, which was done on the one hand by criticizing the old traditional clothing and on the other hand by advertising new clothing and New ornaments in newspapers. The consequence of such a function can be seen in the prevalence of female consumerism. Signs of the prevalence of consumerism can be seen in the increase in the import of women's consumer goods in the field of clothing, cosmetics and accessories, such as fabrics and sewn clothes, hats, perfumes, colognes and watches, and Iran's trade statistics for the years 1931 to 1938 indicate an increase in the import rate of these goods. The increase in imports of these goods also indicates an increase in consumption rates and the prevalence of consumerism among Iranian women in the years under discussion.

The cultural history of Arran during the 4th and 5th centuries AH is one of the significant topics that has received little attention in the historical sources of that period, and as a result, it has not been adequately addressed in contemporary historical research. This study, written using a historical method with a cultural history approach and by referencing literary sources from this period, examines the cultural transformations in Arran during these two centuries. The aim of this study is to demonstrate the process of weakening of the dominant Arabic culture in Arran and the various aspects of the revival of indigenous culture and the spread of Iranian culture in its place. The findings of this study, while correcting and complementing some previous research, show that the Sajid, Salarid, Rawadid, and Shaddadid dynasties, from the beginning of the 4th century to the middle of the 5th century AH, expelled the governors appointed by the Abbasid Caliphate and established semi-independent states in Arran, thereby ending the hegemony of Arabic culture and language. This led to the consolidation of the region's indigenous language and traditions, on the one hand, and the spread of Iranian culture and the Persian Dari language, on the other. Additionally, the Shahnameh (Book of Kings) culture became prevalent, and ancient names such as Shapur, Anushirvan, and Manuchehr appeared alongside Islamic names like Fazl and Ali. Festivals such as Nowruz, Mehregan, and Sadeh were celebrated alongside Eid events in Islam

Discourse, as an influential method in shaping the objects discussed within a society, encompasses various fields, including politics. Political discourses, by dominating any given period, affect multiple existing structures such as cultural, social, and economic realms; cinema, as a cultural product, is no exception. The cinematic works of any society are not merely products of isolated individual minds; rather, they are influenced by the prevailing political discourses of that society, which need extensive promotion to convey their concepts and themes to audiences and impact their mindsets in line with encouraging them to watch the films. One of the promotional tools is film posters, which, relying on their specific language, represent the semantic and discursive system governing the creation and display of films. The present study, based on discursive semiotics and utilizing library and audiovisual resources (film posters), attempts to conduct a comparative study of the discursive and semantic systems present in the movie posters of “E’teraz” (Protest) and "Ajans-e Shishei” (The Glass Agency) to demonstrate how the political discourses in the second half of the 1990s in Iran have influenced these movie posters from a semiotic perspective. Based on the findings, the semiotic discursive systems in the posters of "Protest" and "Glass Agency" show that these posters have been influenced by both classical (principlist) and modern (reformist) political discourses, with their differences and similarities being elucidated through the explanation of the visual and narrative elements embedded in these two posters.

The Mawlawi Order, attributed to Jalal al-Din Muhammad Balkhi (Rumi), held a prominent position in the politics and society of the Ottoman government. However, in the 11th century AH, the Kadızadeliler movement emerged, influenced by Salafi ideas, with the goal of fighting innovation (bid‘ah) and promoting religious reform. The Kadızadeliler scholars, by gaining influence in the Ottoman government, advanced their hostile actions against Sufis, especially the Mawlawis, believing that Sufism was far removed from true Islam. They claimed that the Mawlawis, through practices such as the Sama and dance, had fallen into heresy and infidelity, and that the problems facing the Ottoman state were a result of such innovations. In response to this extreme ideology, the Mawlawis defended the cultural legacy of Mawlawi.This study, employing a descriptive-analytical approach, examines how the Mawlawis confronted the ideas of the Kadızadeliler movement in the 11th century AH. The findings of the research indicate that, with the support of the Ottoman government centered in Istanbul, the Kadızadeliler movement contributed to weakening Mawlawi cultural legacy within Ottoman society. In response to these challenges, the Mawlawis, particularly Ismail Rusuhi Ankaravi, defended the ideas, customs, and principles of the Mawlawi Order through scholarly and cultural activities. As a result of these efforts, Mawlawi's cultural legacy was revitalized and continued to thrive with even greater popularity, much like in the early centuries of the Ottoman government.

The concept of freedom is one of the most fundamental ideas of the modern era. It emerged during the Iranian Constitutional Revolution alongside concepts such as law and equality. This concept sparked disagreements and debates. The present article examines the concept of freedom in the thought of one of the intellectuals of the Constitutional era, Mirza Malkum Khan. Using a descriptive and analytical approach and relying on Malkum Khan's writings, it seeks to answer the question of what Malkum thought of the concept of freedom. The research shows that Mirza Malkum Khan focused less on the philosophical foundations of freedom and more on its practical manifestations. Among freedoms, he has focused on the freedom and security of life, property, press, and expression. He did not consider freedom to be absolute and set boundaries for it, distinguishing it from chaos. Another notable point in Malkum Khan's thought is his emphasis on the role of the people and their desire for freedom in the emergence of the concept of freedom.