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Journal articles on the topic 'Iranian tribe; 20th century'
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1
Mirakhorli, Ahmad. "The Iranian Cinema of the 20th Century (1900-1980)." Journal of Flm Arts and Film Studies 3, no. 2 (May 15, 2011): 99–108. http://dx.doi.org/10.17816/vgik3299-108.
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In the first decade of the 20th century Iran saw the advent of cinema, a new art form which has had its ups and downs. But the real break-through in Iranian cinema reflecting the national character and the country's rich culture occurred only in the 1970s with the emergence of a new generation of filmmakers.
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Jufrida, Jufrida. "Variasi Bentuk Rumah Panggung di Kota Medan dan Sekitarnya." Berkala Arkeologi Sangkhakala 12, no. 24 (January 7, 2018): 160–69. http://dx.doi.org/10.24832/bas.v12i24.216.
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AbstractMalay tribe generally erected colonnaded building or storeyed house, including those who live in Medan. Storeyed houses located in Medan were partly built in colonial period (end of 19th century) to early independences (mid of 20th century). Construction of the building and its ridge shape are highly varied.
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Ram, Haggai. "Jews in the Twentieth-Century Iran: A Review Essay." Iran and the Caucasus 23, no. 1 (2019): 121–29. http://dx.doi.org/10.1163/1573384x-20190111.
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The paper presents a review of a monograph by Lior Sternfeld, Between Iran and Zion, published recently on Jewish histories in 20th-century Iran. The author analyses this book within the context of previous scholarship on Iranian Jews and other Middle Eastern Jewries.
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Haag‐Higuchi, Roxane. "A topos and its dissolution: Japan in some 20th‐century Iranian texts." Iranian Studies 29, no. 1-2 (March 1996): 71–83. http://dx.doi.org/10.1080/00210869608701843.
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Kakroodi, A. A., S. B. Kroonenberg, A. Goorabi, and M. Yamani. "Shoreline Response to Rapid 20th Century Sea-Level Change along the Iranian Caspian Coast." Journal of Coastal Research 298 (November 3, 2014): 1243–50. http://dx.doi.org/10.2112/jcoastres-d-12-00173.1.
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Shirazi. "The Veiling Issue in 20th Century Iran in Fashion and Society, Religion, and Government." Religions 10, no. 8 (August 1, 2019): 461. http://dx.doi.org/10.3390/rel10080461.
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This essay focuses on the Iranian woman’s veil from various perspectives including cultural, social, religious, aesthetic, as well as political to better understand this object of clothing with multiple interpretive meanings. The veil and veiling are uniquely imbued with layers of meanings serving multiple agendas. Sometimes the function of veiling is contradictory in that it can serve equally opposing political agendas.
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Meftahi, Ida. "The Sounds and Moves of ibtiẓāl in 20th-Century Iran." International Journal of Middle East Studies 48, no. 1 (January 14, 2016): 151–55. http://dx.doi.org/10.1017/s0020743815001579.
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The scene opens with the camera zooming in on a small raised stage where a group of muṭribs (minstrel performers) are enacting a rūḥawzī piece. At stage left, a young man is singing a love song that describes the physical features of his beloved, Chihilgis. He is accompanied by an ensemble that plays rhythmic music (in 6/8 meter) on traditional Iranian instruments—the tunbak, the tār, and the kamānchih. Standing next to the singer is Chihilgis, performed by a crossed-dressed performer (zanpūsh) who sports a long wig and moves flirtatiously to the song, making coquettish gestures with the eyes, lips, and shoulders. Chihilgis then joins the dance center stage with the two other main characters: the protagonist, enacted by the black-faced performer Mubarak, who has a tambourine (dāyirih) in hand; and Haji, Chihilgis’ old father, who sports a white cotton beard. With variations based on the characters, the dance consists of typical muṭribī moves, including exaggerated wrist and hip rotations, facial gestures such as blinking, and sliding head movements. This musical segment is followed by a witty, humorous dialogue between Mubarak and Haji with sexual undertones.
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Hosnieh, Elham. "Secular Writers’ Engagement with Religious Tradition in 20th Century Iran: From Undermining to Deconstructing; A Generational Paradigm Shift." International Journal of Comparative Literature and Translation Studies 9, no. 1 (June 13, 2021): 11. http://dx.doi.org/10.7575/aiac.ijclts.v.9n.1p.11.
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The present article is an attempt to conceptually discuss the development of modern secular approaches to religious tradition in contemporary Iran through the lenses of literary works. Throughout the paper, secularism has been understood as in the notion of “changes in the conditions of belief”, proposed by Charles Taylor. With José Casanova’s reading of Taylor’s conception, secularism becomes equivalent to a gradual construction of new and contextually specific images of the self and society, different from European narrative of religious decline. Accordingly, this article revisits the category of the Iranian ‘secular’ writer by looking into the trajectory of the Iranian literature field and its shifting relation to religion, itself influenced by the change in how secularism is understood within the field, during the 20th century. The paper argues that the 1979 revolution and its aftermath led to a paradigm shift in the writers’ conception of secular engagement with the religious tradition when compared with the first and second generation of writers. The first generation of Iranian secular writers mostly undermined the religious tradition as outdated rituals, and the second generation made a return to it as an authentic part of the Iranian identity under the local and global socio-political influences. The third generation went beyond such rejection/embrace narratives, came to see the religious tradition as a constructed cultural legacy, and engaged in re-reading and deconstructing that legacy in new secular ways.
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Ilyina, Yu I. "Maximalist and Minimalist Approach to Islam in Iranian Religious-Political Thought of Second Half of the 20th Century." RUDN Journal of Political Science, no. 4 (December 15, 2016): 86–94. http://dx.doi.org/10.22363/2313-1438-2016-4-86-94.
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This article focuses on evolution of Iranian religious political thought of the second half of the 20th century. The author uses philosophic notions of “minimalist” and “maximalist” approach to the role of religion in social and political processes with the aim to classify different ideological conceptions that were born at that time and exist nowadays.
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ŞIRIN, HATICE. "Bombogor Inscription: Tombstone of a Turkic Qunčuy (“Princess”)." Journal of the Royal Asiatic Society 26, no. 3 (November 6, 2015): 365–73. http://dx.doi.org/10.1017/s1356186314000558.
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AbstractTurkic Runic inscriptions, discovered in Mongolia during the second half of the 20th century and especially in the last decade, are remarkable. The Bombogor, consisting of five-lines, is one of them. This article is an attempt to re-read the mentioned inscription which was first published by Ts. Battulga. According to my proposed reading, the text was written on a tombstone which was erected in honour of a Turkish qunčuy (“princess”) who might have been married into the Karluk tribe.
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Ardashnikova, Anna. "On the Way to Modern Society: the Shia Clergy in Early 20th Century Iranian Politics." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015888-5.
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Social and political events of the early 20 century caused the emergence of new concepts for the development of Iran, the relevance of which over time not only did not diminish, but increased. The agents of new ideology were both intellectual reformers of the secular circle and the Shia clergy, who actively participated in politics. The article, within the framework of an interdisciplinary study, examines the interaction of innovation and tradition at the stages of socio-political transformations that are crucial for Iran and highlights the arsenal of propaganda tools that were used in this process. Archival documentary materials and poetry of journalistic nature, which are first introduced into scientific circulation, allow to hear the “real voice” of the direct participants and witnesses of the events of this period.
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Ahmadi, Shaherzad. "Smugglers, Migrants, and Refugees: The Iran–Iraq Border, 1925–1975." International Journal of Middle East Studies 52, no. 4 (September 16, 2020): 703–18. http://dx.doi.org/10.1017/s0020743820000380.
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AbstractDue to the illegal movement of goods and people, the Khuzistan-Basra frontier, like many other borderlands in the region, represented a liminal space for border dwellers and the Iranian state. Although scholars have written about the migration that was endemic to the early nation-building period, the consequences of this movement in the latter half of the 20th century require further exploration. Well into the 1970s, Iranian migrants and border dwellers complicated citizenship, evinced by the Pahlavi monarchy's failure or refusal to offer them their rights. The Iranian archives prove that, decades into the nation-building project, local dynamics continued to exert tremendous influence on Iranians and even superseded national policies.
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Rekabtalaei, Golbarg. "CINEMATIC GOVERNMENTALITY: CINEMA AND EDUCATION IN MODERN IRAN, 1900S–1930S." International Journal of Middle East Studies 50, no. 2 (May 2018): 247–69. http://dx.doi.org/10.1017/s0020743818000053.
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AbstractMuch of the scholarship on the history of Iranian cinema considers film spectatorship in the first three decades of the 20th century as a leisure practice with origins in royalist and elitist entertainment forms. However, a close reading of archival material from this era reveals that cinema's significance extended well beyond its role as a pastime, as it became engaged in the governance of the self and disciplinary strategies of the state in Iran's experience of modernity in the early 20th century. In this article, I reperiodize the history of cinema in Iran by demonstrating the entanglement of cinema in popular nationalist discourses on education prior to cinema's institutionalization in the 1930s. Drawing on newspaper articles, film announcements, official documents, and poems, I show how, despite the absence of a centralized cinema institution in the 1910s and early 1920s, cosmopolitan citizens in dialogue with global trends promoted cinema as a means for the governance of selfhood and moral edification in the service of national progress. With the appropriation of cinema by the Pahlavi state in the 1930s, cinema was used as a technique of governmentality that aimed to conduct the conduct of individuals and shape an Iranian civic society.
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ZARINEBAF-SHAHR, FARIBA. "SHIREEN MAHDAVI, For God, Mammon, and Country (Boulder, Colo.: Westview Press, 1999). Pp. 304." International Journal of Middle East Studies 33, no. 2 (May 2001): 293–95. http://dx.doi.org/10.1017/s0020743801222065.
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The social and economic history of the Qajar period has not received much attention from Iranian or Western scholars. The present book has partly filled this gap by focusing on the biography of a leading Iranian merchant and entrepreneur, Haj Muhammad Hasan Amin al-Zarb. It complements the few existing studies by Issawi (1971), Ashraf (1980), and Natiq (1992) on the economic history of 19th-century Iran. The author shows that the expansion of foreign trade in Iran benefited many native merchants, who successfully used their entrepreneurial skills, experience of the internal market conditions, and family networks to gain an important social and economic place during the 19th century. The Qajar ruler Nasir al-Din Shah encouraged and supported native merchants and provided them with important privileges and concessions. Many leading Iranian merchants, such as Amin al-Zarb, engaged in regional and international trade, set up family firms, and performed important banking functions for the state. Further, they used their capital to invest in manufacturing, mining, communication networks, and education. In the absence of an economic and political infrastructure and state support, their achievements were of limited success. Nevertheless, they left an important legacy of social and political engagement that continued to shape the course of Iranian history in the 20th century.
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Afshar, Sareh Z. "Postrevolutionary Retrojection: Azadeh Akhlaghi Stages 17 Deaths in Iran." TDR/The Drama Review 64, no. 1 (March 2020): 36–61. http://dx.doi.org/10.1162/dram_a_00895.
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In By an Eye-Witness (2013), conceptual artist Azadeh Akhlaghi restaged the deaths of iconic 20th-century Iranian reformists and revolutionaries before a camera. With its microhistorical approach, the work masterfully offers insight into how we might bridge narrative gaps in lieu of erasing them. The series posits history as a memory always constructed as such, and shows how changing the archive amounts to changing the future.
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Cancian, Alessandro. "Translation, Authority and Exegesis in Modern Iranian Sufism: Two Iranian Sufi Masters in Dialogue." Journal of Persianate Studies 7, no. 1 (May 12, 2014): 88–106. http://dx.doi.org/10.1163/18747167-12341265.
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Abstract This paper is a reflection on the treatise, Qor’ān-e majid va se dāstān-e asrār-āmiz-e ‘erfāni (“The noble Koran and three arcane mystical stories”), composed by the Iranian Sufi master Hājj Soltān-Hoseyn Tābanda Gonābādi “Rezā-‘Ali Shāh” (d. 1992). The “three arcane mystical stories” in this treatise are the pericopes presented in the Surat al-Kahf (i.e., those of the seven sleepers, Moses and al-Khezr, and Zu’l-qarneyn), and the work itself is what I call an “augmented translation” into Persian of the relevant passages of Soltān-‘Ali Shāh’s (1835-1909) tafsir, the Bayān al-saāda fi maqāmāt al-‘ebāda.The augmented translation carried out by Rezā-‘Ali Shāh is interesting not only because of its doctrinal content (and, in this respect, probably only to a limited extent), but also because it provides an example of how religious authority is articulated in contemporary Iran. The way it was done, the language that was used, the conscious introduction of new material all show how a modern 20th-century Iranian spiritual master struggled to transform the language of tradition while respecting the very authority from which his religious status stemmed.
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Arjomand, Kamran. "TIM EPKENHANS, Die iranische Moderne im Exil: Bibliographie der Zeitschrift Kave, Berlin 1916–1922, Islamwissenschaftliche Quellen und Texte aus deutschen Bibliotheken (Berlin: Klaus Schwarz, 2000). Pp. 216." International Journal of Middle East Studies 34, no. 1 (February 2002): 149–50. http://dx.doi.org/10.1017/s0020743802301065.
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Intellectual history of modernism in Iran has proved to be a subject of lively academic interest. The role of Iranian exiles in late 19th and early 20th century, in particular, has drawn considerable scholarly attention. In recent years, the Iranian press in exile has also become a focus of academic scrutiny. In Germany, Anja Pistor-Hatam has studied the Iranian intellectual community in Istanbul around the newspaper Akhtar (Nachrichtenblatt, Informationsbörse und Diskussionsforum: Ahtar-e Estānbūl (1876–1896)—Anstöße zur frühen persischen Moderne [Münster, 1999]) and Keivandokht Ghahari's doctoral dissertation is concerned with ideas of nationalism and modernism among Iranian intellectuals in Berlin as reflected in the journals Kâveh, Iranshahr, and Ayandeh (Nationalismus und Modernismus in Iran in der Periode zwischen dem Zerfall der Qāğāren-Dynastie und der Machtfestigung Reżā Schah [Berlin, 2001]). In this context, the bibliography of Kâveh is thus a welcomed contribution.
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Vejdani, Farzin. "APPROPRIATING THE MASSES: FOLKLORE STUDIES, ETHNOGRAPHY, AND INTERWAR IRANIAN NATIONALISM." International Journal of Middle East Studies 44, no. 3 (July 26, 2012): 507–26. http://dx.doi.org/10.1017/s002074381200044x.
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AbstractThis paper traces the emergence of folklore studies and ethnography in interwar Iran. It argues that these disciplines were part of larger nationalist projects of representing and speaking for the “masses.” The first part of the paper explores how and why a number of Iranian intellectuals engaged in folklore studies after a period of prolonged political activism in the first few decades of the 20th century. The second part of the paper examines cultural institutions established by the state, mainly in the late 1930s, in an attempt to appropriate and institutionalize folklore studies and ethnography for the purposes of nation building. These efforts were fraught with ambivalences because the “masses” were simultaneously praised as repositories of “authenticity” and looked down upon as a potential source of “backwardness.”
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Shafiee, Katayoun. "TECHNOPOLITICS OF A CONCESSIONARY CONTRACT: HOW INTERNATIONAL LAW WAS TRANSFORMED BY ITS ENCOUNTER WITH ANGLO-IRANIAN OIL." International Journal of Middle East Studies 50, no. 4 (November 2018): 627–48. http://dx.doi.org/10.1017/s0020743818000909.
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AbstractThe Iranian government's decision to nationalize its British-controlled oil industry in 1951 was a landmark case in international law. The Anglo-Iranian Oil Company and the Iranian government clashed over whether international authorities had the right to arbitrate for them in disputes over the terms of the oil concession. Scholarship in Middle East studies has overlooked the role of concession terms in shaping political disputes in the 20th century. Rather than seeing legal studies of the oil industry on one side and power struggles and resources on the other, this article examines international court proceedings at The Hague to argue that Anglo-Iranian oil transformed international law. Novel mechanisms of economic and legal governance, set up to deal with an expanded community of nation-states, worked as techniques of political power that equipped the oil corporation with the power to associate Iran's oil with foreign control while generating new forms of law and contract that undermined resource nationalism.
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Koyagi, Mikiya. "THE VERNACULAR JOURNEY: RAILWAY TRAVELERS IN EARLY PAHLAVI IRAN, 1925–50." International Journal of Middle East Studies 47, no. 4 (October 14, 2015): 745–63. http://dx.doi.org/10.1017/s0020743815000963.
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AbstractExploring how railway technology was incorporated into the everyday lives of Iranians during the second quarter of the 20th century, this article focuses on spatial discourses and practices around the Iranian railway. The first part investigates Iranian journalists' construction of the railway traveler prototype as the propagator of modernity prior to the completion of the Trans-Iranian Railway in 1938. The second part shows how in the 1940s the railway space became a microcosm of the heterogeneous Iranian nation, and explores how middle-class travelers experienced the railway space. I argue that the railway space, rather than creating a homogeneous experience of railway journeys, was conducive to fragmented experiences among its diverse occupants, who were divided by religion, socioeconomic status, cultural orientation, and ethnicity. The visibility of heterogeneity in the railway space compelled modern middle-class travelers to consolidate their class identity and distinguish themselves from the rest of Iranian society. Wanting to achieve a homogeneously Europeanized Iran, they also felt compelled to travel the country more extensively to create a national community connected through direct interaction.
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Gushchian, L. S. "To the history of the formation of the Iranian collections in the Russian Ethnographic Museum fund." Vestnik of Saint Petersburg State University of Culture, no. 3 (44) (September 2020): 18–21. http://dx.doi.org/10.30725/2619-0303-2020-3-18-21.
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The mechanisms of formation of the Iranian funds of the Russian Ethnographic Museum are analyzed in the article. The series of collections acquired at the beginning of the 20th century for this collection, indicates the relevant interest towards the multi-ethnic culture of Iran, in which female images, with an outstandingly exotic character for Europeans, have a special place. The accompanying archival materials of the collections, in particular, the correspondence between expeditionist-collector S. Ter-Avetisyan, a student of the Imperial St. Petersburg university, and the curator of the museum K. Inostrantsev, demonstrate, on the one hand, the wide range of research programs of the orientalist s tudents at the beginning of the last century, and on the other, a researcher’s high status in the Russian Empire
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Taati, Poopak. "AZADEH KIAN-THIEBAUT, Secularization of Iran: A Doomed Failure? The New Middle Class and the Making of Modern Iran (Paris: Institut d'etudes iraniennes and Diffusion Peeters, 1998). Pp. 296." International Journal of Middle East Studies 32, no. 1 (February 2000): 184–86. http://dx.doi.org/10.1017/s0020743800002245.
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Secularization of Iran: A Doomed Failure? is an extremely readable, insightful, and detailed contribution by Azadeh Kian-Thiebaut to the literature on Iranian society and politics in the 20th century. When I first started reading the book, I expected the pedantic descriptions that often characterize doctoral dissertations turned into books. Fortunately, however, I found the book much more than a dispassionate treatment of facts and theories. The author has perspectives and points of views that are not just hidden in the various descriptions of events and ideas. Yet her work is not an ideological treatment of Iranian politics and society, either. Events and historical facts are treated with a level of sociological objectivity and sound judgment that are not too common among Iran's observers.
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Moghadam, Val. "Ali Gheissari, Iranian Intellectuals in the 20th Century (Austin: University of Texas Press, 1998). Pp. 263. $18.95 paper." International Journal of Middle East Studies 31, no. 3 (August 1999): 480–82. http://dx.doi.org/10.1017/s0020743800055689.
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Chehabi, H. E. "GENDER ANXIETIES IN THE IRANIANZŪRKHĀNAH." International Journal of Middle East Studies 51, no. 3 (June 18, 2019): 395–421. http://dx.doi.org/10.1017/s0020743819000345.
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AbstractThezūrkhānahis the traditional gymnasium of Iranian cities. Athletes exercised in a homosocial milieu that occasionally allowed for same-sex relations. Beginning in the 20th century, modern heteronormativity made such relations problematic, while gender desegregation allowed women to enter them. After the Islamic Revolution of 1979, gender segregation was again imposed, while heteronormativity was maintained. In recent years, women have endeavored to make thezūrkhānahmore inclusive. This article analyzes the contradictions and paradoxes of gender relations in thezūrkhānahby using classical poetry, modern novels, anthropological accounts, autobiographies, travelogues, and press reports.
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Ionescu, Dan-Tudor. "Mithras, Sol Invictus, and the Astral Philosophical Connections." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (December 2018): 657–65. http://dx.doi.org/10.1556/068.2018.58.1-4.37.
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Summary The main concepts used in this article are the dichotomy and differences between the two main groups of theories regarding the origins of the Roman mystery cult of Mithras: namely the school of the great Belgian scholar Franz Cumont, who considered Mithraism in the Roman world as an essentially Iranian cult adapted to the new cultural Hellenistic-Roman context and the theory of the 19th century German scholar K. B. Stark, respectively (revived in the seventies of the 20th century by academics like R. Beck, J. R. Hinnells, St. Insler, R. Gordon, and A. Bausani), who considered that the Roman cult of the solar god Mithras was a new mystery cult, which was born in the Roman world because of the Hellenistic scientific discovery of the precession of the equinoxes. My conclusion is that the Roman cult of Mithras, fused with the cult of Sol Invictus (the Hellenistic-Roman cult of the Unvanquished Sun), has more things Iranian than the name of the central deity of this initiation-mystery cult (despite its undeniable Hellenistic-Roman and astrological-astronomical elements).
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Gilbar, Gad G. "RESISTANCE TO ECONOMIC PENETRATION: THEKĀRGUZĀRAND FOREIGN FIRMS IN QAJAR IRAN." International Journal of Middle East Studies 43, no. 1 (January 24, 2011): 5–23. http://dx.doi.org/10.1017/s0020743810001170.
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AbstractEuropean merchants and investors doing business in the Middle East during the long 19th century expected that commercial disputes in mixed cases would be conducted according to procedures and laws familiar to and accepted by them. In the Ottoman Empire and Egypt, mixed courts based on the French commercial code were established during that century. The Qajars, however, offered the foreign commercial community a different judicial institution: the localkārguzār(agent) and his majlis (court). By the beginning of the 20th century, thirty-sixkārguzāroffices operated in Iranian towns and harbors. Nevertheless, foreign (mainly British) merchants and their consuls complained bitterly that it was not an effective institution and that it clearly favored the localtujjār(big merchants). They claimed that these defects meant huge financial losses to them. The Qajars viewed this institution and its functioning differently. It served their policy of discouraging foreign penetration, and it contributed to the competitiveness of the Iraniantujjārin their struggle for commercial superiority.
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Fattah, Hala, and Candan Badem. "THE SULTAN AND THE REBEL: SAʿDUN AL-MANSUR'S REVOLT IN THE MUNTAFIQ, C. 1891–1911." International Journal of Middle East Studies 45, no. 4 (October 15, 2013): 677–93. http://dx.doi.org/10.1017/s0020743813000858.
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AbstractFrom 1891 to 1911, a disenfranchised shaykh of the Muntafiq tribe, Saʿdun al-Mansur, led a large uprising against Ottoman rule in southern Iraq. Feeling that he had been disinherited from properties that were his birthright, he fought battle after battle against rival family claimants, shaykhs in Arabia and the Gulf, and reformist Ottoman governors in Baghdad and Basra. This article analyzes Saʿdun's insurgency both within the context of his life and against the background of shifting socioeconomic and political events in Iraq, Arabia, and the Gulf at the turn of the 20th century. One of the last rebellions against Ottoman central authority in southern Iraq, the insurgency was also notable for the indirect but intriguing links between the rebel shaykh and his nominal overlord Sultan ʿAbd al-Hamid II, who paid special attention to the rebel's fate.
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Sedighi, Mohamad, and Dick van Gameren. "UNVEILING IRANIAN COURTYARD HOUSE: THE EXAMPLE OF KUY-E CHAHARSAD-DASTGAH (1946–1950)." JOURNAL OF ARCHITECTURE AND URBANISM 43, no. 1 (July 4, 2019): 91–111. http://dx.doi.org/10.3846/jau.2019.6046.
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This article discusses the transformation of the traditional Iranian courtyard house type and neighbourhood structure in the early 20th century Iran, and focuses on the design of public housing in the country’s early years of modernisation, after the second World War. It explores how (urban) legislations by Iranian reformists and modernists, and the compulsory unveiling law implemented between 1936 and 1943 contributed to change the image of urban areas and the everyday life of Iranians, particularly in Tehran. While this article provides a short overview of these transformations, it discusses how Iranian architects, educated in Europe, attempted to reconceptualise the ideal form of living, the courtyard-garden house (Khaneh-Bagh), for large-scale housing production, in the country. This article shows how the transformation of this house type became an instrument of accommodating both change and resistance in terms of local customs and habits, in Kuy-e Chaharsad-Dastgah, built between 1946 and 1950 in Tehran. To illustrate these, the design and development of this experimental housing project is analysed in details. It is also demonstrated how this project was developed based on a “planning document” revised by a group of modernist Iranian architects, who intended to improve the hygiene condition of living environments and to accommodate a large number of low-income civil servants in post-World War II, Tehran. It is argued that dual characteristics of the Iranian courtyard house allowed for both incorporating imported models, and simultaneously resisting universalising tendencies towards homogenisation, in the case of Chaharsad-Dastgah.
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MEHAN, Asma. "“TABULA RASA” PLANNING: CREATIVE DESTRUCTION AND BUILDING A NEW URBAN IDENTITY IN TEHRAN." JOURNAL OF ARCHITECTURE AND URBANISM 41, no. 3 (September 19, 2017): 210–20. http://dx.doi.org/10.3846/20297955.2017.1355277.
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The concept of Tabula Rasa, as a desire for sweeping renewal and creating a potential site for the construction of utopian dreams is presupposition of Modern Architecture. Starting from the middle of the 19th century to the first half of the 20th century, Iranian urban and architectural history has been integrated with modernization, and western-influenced modernity. The case of Tehran as the Middle Eastern political capital is the main scene for the manifestation of modernity within it’s urban projects that was associated with several changes to the social, political and spatial structure of the city. In this regard, the strategy of Tabula Rasa as a utopian blank slate upon which a new Iran could be conceived “over again” – was the dominant strategy of modernization during First Pahlavi era (1925–1941). This article explores the very concept of constructing a new image of Tehran through the processes of autocratic modernism and orientalist historicism that also influenced the discourse of national identity during First Pahlavi era.
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Jalali, Seyyed Sa'id. "Eprem Khan and the Constitutional Failure in Iran: (Some Random Notes)." Iran and the Caucasus 12, no. 2 (2008): 377–84. http://dx.doi.org/10.1163/157338408x406128.
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AbstractThis article includes some thoughts on reappraising the role of Eprem Khan in the constitutional failure in Iran during the early 20th century. Eprem Khan's crucial role in this event has always been the centre of scholarly discussions. While often criticised for having capitulated to the Russian threat and for not standing steadfast with the parliamentarians, an unbiased look at some primary accounts helps create a more adequate picture of the Armenian-Iranian military man. It is through an objective, though very brief, review of the historical facts that scholars are suggested to re-evaluate the role of Eprem Khan and form an opinion based on the options he faced, rather than judge him by the outcome of the momentous events of 1911.
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Afary, Janet. "Peasant Rebellions of the Caspian Region during the Iranian Constitutional Revolution, 1906–1909." International Journal of Middle East Studies 23, no. 2 (May 1991): 137–61. http://dx.doi.org/10.1017/s0020743800056014.
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Despite a growing literature on peasant movements in the early 20th century, the story of the peasant rebellions of the Caspian region at the time of the Iranian Constitutional Revolution of 1906–11 has been little studied.1 A close look at three sets of materials—the newspapers of the Constitutional Revolution, among them Majlis (1906–1908), Anjuman (1906–1909), Habl al-Matīn (1907–1909), and Sūr-i Isrāfīl (1907–8); British diplomatic reports; and several regional studies and memoirs of the period—reveal that, during the First Constitutional Period of 1906–1908, a number of strikes and sit-ins were carried out by the peasants, often with the support of craftsmen and workers, who had initiated trade union activity. Such revolts were considerably more sustained and prominent in the northern areas of Gilan and Azerbayjan, which were directly influenced by the flow of radical ideas from the Russian Caucasus; they also benefited from a long history of social struggle among the craftsmen and small shopkeepers (pīshahvarāns), who maintained their guilds, and a tradition of alliances among the craftsmen, the urban poor, and the poor peasants.2
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Kim, Ronald I. "Greco-Armenian." Indogermanische Forschungen 123, no. 1 (August 1, 2018): 247–72. http://dx.doi.org/10.1515/if-2018-0009.
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Abstract It has been generally held since the beginning of the 20th century that Armenian is more closely related to Greek than to any other Indo-European branch. A more recent minority opinion posits an especially close relationship between Greek and Armenian, even going so far as to assume a period of Greco-Armenian unity. Following upon recent publications, above all Clackson 1994, this paper argues that the available evidence does not at all support this stronger hypothesis. In contrast to the lexical innovations common to Greek and Armenian, the phonological isoglosses shared by the two languages are extremely few and of an easily repeatable nature. The morphological features claimed as shared innovations may likewise represent independent developments and/or have parallels in other Indo-European branches, whereas other features of verbal morphology rather appear to connect Armenian with Indo-Iranian or Balto-Slavic. These considerations suggest that pre-Armenian belonged to a dialect continuum encompassing the ancestors of Greek, Phrygian, and Indo-Iranian for some time after the breakup of Proto-Indo-European, but made up a distinct speech community already by the late 3rd millennium BC.
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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.
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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.
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Musa, Faisal, Muhammad Syukri, and Datuk Imam Marzuki. "Iranian Education Modernization Strategy (Iran's Islamic Leader Renewal Movement in the Early 20th Century Study of Disclosure of Historical Facts through the Mass Media)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 1 (January 15, 2021): 268–76. http://dx.doi.org/10.33258/birci.v4i1.1591.
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The modernization of Islamic education continues to be encouraged by structuring the Iranian education system based on the principles of Islamic teachings, without neglecting the modern education that has developed in the pre-revolutionary government, namely balancing religious education, science and technology. The process of modernization in Iran, especially those related to the modernization of Islamic education, educational renewal strategies, and aspects of being modernized are interesting to study. As an Islamic country that has successfully carried out a modernization revolution, it has made it equal to the western world. In this study, the authors tried to obtain material through information from the mass media, literature literature, namely collecting, reading and studying sources, obtaining material (library research) in the form of books. The method of discussion in this research is: Synthesis Analysis Method, namely by means of rational and abstract logical approaches to the objective of thinking inductively and deductively as well as scientific analysis.
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Kozhukhar, B. "THE CONFLICT AMONG KURDS IN THE KURDISTAN REGION OF IRAQ." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 142 (2019): 9–12. http://dx.doi.org/10.17721/1728-2640.2019.142.3.
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Kurds are an Iranian ethnic group that compactly resides in a large geographical area, at the junction of Asia Minor, the Caucasus, the Iranian Highlands, and Mesopotamia, called Kurdistan. Currently, the region is divided between four states - Turkey, Iraq, Iran and Syria. Ethnic Kurdistan has been constantly in a state of instability since the 20th century. Because of this, the Kurdish issue is one of the most pressing problems in recent history and is at the forefront of the political life of the Middle East region. Kurds are the most numerous people who, at the present stage of human development, do not have their own statehood and have existed for a long time without autonomy. For a long period of time, they have been fighting for self-determination, and Iraqi Kurdistan has a major role to play in it. It is this region that has made the most progress in the political sphere, notably thanks to the creation of the Kurdistan Democratic Party in 1946. For almost half a century, under unfavorable conditions, its activities have helped to develop a new political culture and the so-called "pluralism of thoughts". The split within this party has shown that no national movement is unitary and combines the interests of different social and political groups. Further deepening of the contradictions, in addition to the difficult situation of Iraq in the international arena, resulted in armed conflict. During the civil war, both Kurdish parties from other countries and the armed forces of Iraq, Iran and Turkey intervened in it. In fact, the inter-Kurdish conflict in Iraqi Kurdistan has become a significant step towards the realization of the issue of autonomy.
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Maslikov, S. Yu. "Biruni’s Method of Measuring the Earth." Geodesy and Cartography 949, no. 7 (August 20, 2019): 57–64. http://dx.doi.org/10.22389/0016-7126-2019-949-7-57-64.
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A thousand years ago, one of the greatest scholars of the medieval Islamic era Iranian scientist-encyclopedist Abu Rayhan al-Biruni measured the Earth globe. He described the measurement process in his several treatises. Many of the more recent comments say that he received a very precise result, unrivaled until the New Time. The author provides a detailed analysis of Biruni’s measurement method, as well as an assessment of possible errors accompanying those measurements. Step by step the measurement process is reinstated; binding is made to specific places of observation, technical parameters of the instruments used are discussed. A parallactic method and instrument for measuring elevations proposed by Biruni is considered, which could only be put into practice in the 20th century. As a result of the research it was shown that Biruni’s method is not as accurate as it was believed. In addition, it is difficult to compare the unit of the length measurement used at Biruni’s time with modern ones.
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Garbuzarova, Elena G. "Iran’s Soft Power Tools in Kyrgyzstan." RUDN Journal of Political Science 22, no. 1 (December 15, 2020): 22–31. http://dx.doi.org/10.22363/2313-1438-2020-22-1-22-31.
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The article examines the use of “soft power” tools used by Iran in relation to Kyrgyzstan. The analysis of the evolving fundamental concepts of Iranian foreign policy in Central Asia allowed us to trace a shift in the Islamic Republic’s international priorities in the region. Objective logic prompted the Iranian leadership to move from “exporting the Islamic revolution” to the pragmatic model of pursuing its national interests. Iran has consecutively incorporated soft power tools into its foreign policy activities in Central Asia. Given the pressure from the sanctions imposed by the United States, Iran attaches particular importance to improving the effectiveness of its soft power in order to expand cooperation horizons with the outside world. By the end of the 20th century, Iran’s leadership had already laid the foundations of its cultural diplomacy in the region, which mainly served to promote influence through the export of cultural values. The Iranian approach to soft power in world politics is based on the principles of reciprocity between different civilizations and peaceful coexistence of all countries and peoples. Through the Persian language, philosophy, literature and poetry, Iran influences the population of the Central Asian region, mainly the peoples sharing certain features with the Turkic-speaking world. Iran’s cultural and educational activities in Kyrgyzstan have demonstrated noticeable dynamics: the spread of soft power of the Islamic Republic of Iran in Kyrgyzstan is carried out through cultural institutions and educational projects. Despite the fact that Kyrgyzstan is culturally more inclined towards the Turkic world, the experience shows that Iran’s cultural values also find support among the population of the republic.
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Golmohammadi, Naser. "An analysis of the circumstances and factors that have influenced the development of Animation Industry in Iran in the 1960-2002 periods." Environment Conservation Journal 16, SE (December 5, 2015): 61–77. http://dx.doi.org/10.36953/ecj.2015.se1607.
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In the early part of 20th century animation emerged as a revolutionary way of making art. It evolved into a powerful means of expression and creativity of artists who could merge all art genres into one art form. The subsequent developments of animation have opened its diverse uses in entertainment business, education and political propaganda.
This article attempts to examine the factors that have influenced and shaped the development of animation industry in Iran. It takes a historical view and investigates the impacts of changing socio-economic and political forces that have determined the functions of animation in the Iranian society. The study traces the establishment of the industry to the government-run centres, describing the pioneering role of artists who gave rise to the ‘golden age’ of animation in the pre-revolutionary Iran. Especial attention is throughout paid to the long and rich cultural and artistic heritages, as the thematic basis for indigenously produced animated films in Iran. The growth of the industry is considered in conjuncture with the expansion of feature films cinema and expansion of television networks. The latter is particularly important for the fact that it provides a secured market for a sizeable audience of children and young people in Iran. The study analyses the impact of the 1979 Islamic Revolution on the animation industry from a period of stagnation to a highly promoted and government sponsored artistic and industrial activity. In the post-revolutionary period, the industry was transformed from one reflecting the Iranian history and culture to the one that emphasises the Islamic-Iranian values and Islamic traditions; hence animation has become an ideological means in propagating the cultural policy of the state. Thus, animation has increasingly become a cultural industry assigned to supply growing needs of television and artistic works reserved for international festivals.This research is largely based on extensive interviews with animation artists and those who are working in the industry complemented with a sample of questionnaires addressed to both Iranian artists and foreign observers and participants in the Iranian International festivals on animation. The research methodology is also supplemented with the research on printed materials – very few and often descriptive- and personal experience of working over twenty years in the industry.
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Singh, Dr Oinam Ranjit, and Umananda Basumatary. "The History Of Education And The Literary Development Of The Bodo In The Brahmaputra Valley." History Research Journal 5, no. 5 (September 27, 2019): 32–50. http://dx.doi.org/10.26643/hrj.v5i5.7916.
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The education is regarded as the invincible element for the development of a society. Without the progress of education the rate of development index of a particular society cannot be measured. The Bodos are the single largest aboriginal tribe living in the Brahmaputra valley of Assam from the time immemorial. They possessed rich socio-cultural tradition and solid language of their own. In the early 19th century on the eve of British intervention in Assam the condition of education among the Bodos was completely in a stake. It was after the adoption of the education policy in Assam by British Government the ray of educational hope reached to the Bodos. It was undeniable fact that the Christian Missionaries also played an important role in disseminating western education among the Bodos through their evangelical objectives in view. They established many schools in the remote places of the Bodo populated areas to spread the education. Besides that the Christian Missionaries left many literary activities among the Bodos as a credit in their account. These missionary activities awaken the educated elite sections of the Bodos to promulgate social reform movement by the means of literary activities. As a consequence in the early part of the 20th century under the banner of Boro Chatra Sanmilani some of the educated Bodo youths had started to publish series of magazines like Bibar, Jenthoka and Alongbar etc. and many others. This process of literary development among the Bodos stimulated the trend of social awakening and paved encouragement to the new generation towards the path of enlightenment.
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Gardner, Iain. "Did Mani Travel to Armenia?" Iran and the Caucasus 22, no. 4 (December 4, 2018): 341–52. http://dx.doi.org/10.1163/1573384x-20180402.
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This paper will present new evidence to resolve a long-standing problem in the biography of Mani, the founder of Manichaeism, who lived in Sasanian Iran during the third-century A.D. There are a number of important early references to Armenia in Manichaean texts. These include a Sogdian account of how Mār Gabryab brought the religion to Armenia and contains the earliest known literary reference to the name of the capital city of Erevan; and various notices of Mani’s own Letter to Armenia in Arabic, Middle Persian and Sogdian. But the principal focus for this paper is to resolve the question as to whether Mani himself travelled to Armenia in the early/mid 270s A.D. The account of his final travels, before his imprisonment and death under King Bahrām I in Gondēšāpūr, has been the subject of sustained debate since late antiquity. The early Christian polemical tradition represented by the Acts of Archelaus (ca. 330 A.D., extant in Latin, with parallels and elaborated traditions in Greek, Syriac etc.) placed him in the mysterious Castellum Arabionis near the border of the Roman Empire, and in the 19th-century it was common to locate this in Armenia. However, discoveries of primary Manichaean texts in Coptic and Middle Iranian languages in the 20th century turned attention to sites in Mesopotamia. This paper aims to reconcile these accounts and will utilise a newly-edited Coptic source to demonstrate that Mani did, indeed, travel to Sasanian Armenia in the company of a local nobleman named Baat.
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Lakhal, Chaymae, and Bouchra ElKhabous. "The Intangible Heritage of Ait Atta tribes in the Southern Morocco and Zemmour tribes in the Central Plateau." digitAR - Revista Digital de Arqueologia, Arquitectura e Artes, no. 5 (February 20, 2019): 363–71. http://dx.doi.org/10.14195/2182-844x_5_20.
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Most of Moroccan tribes were characterized by traveling in search of pastures to cater for the needs of cattle pasture. So, by their repetitive movements, it was caused some conflicts among themselves. It was only the results of practising the farming under the pressures of authorities. Thus, they began to know the kind of stability in the regions that they resorted to them. Despite this shift on the level of production systems, the conflict continues to fester over the resources, which were offered by the space and mainly represented in pastures and water, and the other as in the case with the tribes of Ait Atta and Zemmour. Consequently, they were prompted to put a Charter called the Tadda or Tatta in order to avoid disputes and conflicts and peacefully take advantage from economic resources, which are provided, by the space. Besides, the Tatta played an important role in stabilizing the peace and solidarity between tribes or between a family group tribe (subfraction) with another family group tribe. And, its implications extend to this present time. Furthermore, the Al-amazigh tribes retained those values that have become to reflect its identity as well as its heritage value which have made them cohesive despite the transformations that took place since the beginning of the 20th century. Due to this important subject, we will try to treat the importance of the Tada convention of Al-amazigh tribes and its impact on agricultural activity especially the grazing, in the tribes of south-east (Ait Atta) and the tribes of the central plateau (Zemmour) so as to view more on its position as well as its various geographical spaces. In this context, some questions arise in this principal issue, which we will try to answer later:
What is meant by the Tada convention?
What are the reasons for putting this convention?
What is its impact on agricultural activity especially grazing; on the relationships as well as the social ties with the unit spatial of tribes?
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Gnezdilov, V. M. "Six new genera of the subtribe Thioniina (Hemiptera: Auchenorrhyncha: Issidae) based on type material of L. Melichar and E. Schmidt in the Museum für Naturkunde in Berlin." Proceedings of the Zoological Institute RAS 324, no. 2 (June 25, 2020): 221–41. http://dx.doi.org/10.31610/trudyzin/2020.324.2.221.
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Six new genera are erected in the subtribe Thioniina of the tribe Issini to accommodate seven American species of the family Issidae, six of which were described by L. Melichar and E. Schmidt in early 20th century from Bolivia, Brazil, Mexico, and Peru, and one new species is described from Paraguay as follows: Carimeta gen. nov. (type species: Carimeta maculipennis sp. nov.); Metopasius gen. nov. (type species: Thionia proxima Melichar, 1906); Cophteroma gen. nov. (type species: Thionia truncatella Melichar, 1906); Cyclometa gen. nov. (type species: Thionia bifasciatifrons Melichar, 1906); Memusta gen. nov. (type species: Thionia obtusa Melichar, 1906); Thiopara gen. nov. (type species: Thionia fusca Melichar, 1906). Thionia sinuata Schmidt, 1910 is transferred to the genus Carimeta gen. nov. Six new combinations are formed: Carimeta sinuata (Schmidt, 1910), comb. nov.; Metopasius proximus (Melichar, 1906), comb. nov.; Cophteroma truncatella (Melichar, 1906), comb. nov.; Cyclometa bifasciatifrons (Melichar, 1906), comb. nov.; Memusta obtusa (Melichar, 1906), comb. nov.; Thiopara fusca (Melichar, 1906), comb. nov. The lectotypes are designated for Thionia fusca Melichar, T. proxima Melichar, and T. sinuata Schmidt to stabilize the nomenclature in the studied group according to the International Code of Zoological Nomenclature. New record for Cyclometa bifasciatifrons from Brasil is provided. Photographs of the type specimens with original labels including Melichar’s and Schmidt’s autographs as well as drawings of all studied species are given.
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Dzitstsoity, Yuri A. "To the Historical Geography of Ossetia: The Historical Region of Khokh." Вопросы ономастики 17, no. 3 (2020): 209–25. http://dx.doi.org/10.15826/vopr_onom.2020.17.3.040.
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The present article advocates that the oronym Khokhis K’avk’asi “the Khokh Caucasus,” catalogued by the Georgian geographer Vakhushty in the beginning of the 18th century as the name for the Side Ridge in Central Ossetia, corresponds to the historical and geographical region of Khokh, known from the toponymic, folklore and ethnographic sources of the 20th century. The oronym Khokh (“mountain”) has left a distinctive mark in the works of the Ossetian writers — natives of that region. In South Ossetia, the same oronym applies to the Main Caucasian Ridge, which has urged the author to explain this inconsistency. Besides, the Nart Epic of the Ossets also speaks of a mountainous land Akhokhayi Khokh raided by the heroes. One of the sources of the 14th century mentions the Alan province Akhokhiya. As it is evident that both toponyms refer to the region Khokh, the author deeemed necessary to explain the recurrent initial element A- in them. The author refutes the version of its Circassian origin suggesting an etymological link with Proto-Iranian prefix *ā-, one of the meanings of which is that of the preposition “on.” The general meaning of the toponym A-Khokh is thus “upland.” A typological parallel to it is the Old Persian toponym *Ākaufaka ‘Kohistan’ that consists of the same prefix *ā-, Old Persian kaufa ‘mountain,’ and a suffix. As the prefix а- fell out of free use leaving its trail only in a number of etymologically obscure toponyms of Ossetia, A-Khokh (Akhokhiya) is one of the oldest toponyms correlating to the descriptive names of the Alan province Mons in terra Alanorum and montes Alanorum mentioned in the medieval sources.
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Nabavi, Negin. "Iranian Intellectuals in the 20th Century, by Ali Gheissari. 247 pages, endnotes, bibliography, index. Austin, TX: University of Texas Press, 1998. $18.95 (Paper) ISBN 0-292-72804-2." Middle East Studies Association Bulletin 33, no. 2 (1999): 268–69. http://dx.doi.org/10.1017/s0026318400040141.
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Nabieva, Vusala F. "Peculiarity of Historical Themes in Azerbaijan and English Literature in the Second Half of the 20th Century (on the Example of the Works by Aziza Jafarzade and Mary Stewart)." Alfred Nobel University Journal of Philology 1, no. 21 (2021): 19–28. http://dx.doi.org/10.32342/2523-4463-2021-1-21-2.
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The main purpose of this article is to consider the conceptual approach of the patriotic attitude to the historical roots and individuality of nations in works of fiction on historical themes by outstanding writers who lived in different countries in the same century. In their works, Mary Stewart and Aziza Jafarzade wrote about the historical environment, human relations, religion, the struggle for their beliefs, and other issues. One thing that unites writers is that their appeals to historical works coincide with their age of wisdom. Writers created their works, feeling the spirit of the historical realities of their countries, and skillfully used the artistic imagination to depict events of the long past. This article mainly compared Mary Steward�s �Arthur pentalogy� and Aziza Jafarzade�s �Baku-1501� historical novel and �Hun Mountain� story. The real historical person living in the 16th century AD. Shah Ismail Khatai is the protagonist of �Baku-1501� written by Aziza Jafarzade. Shah Ismail�s name is connected with the flourishing of the Azerbaijani language as both poetry and a diplomatic language. He has a special place in our history and his name is written with golden letters in the history of Azerbaijan. Of course, the appeal to this period is a manifestation of love for Azerbaijan. The same motive is clearly seen in Mary Stewart�s �Arthur pentalogy�. The love for her country aroused interest in the historical subject. Thanks to the legendary king Arthur writer decodes the real identity of the nation. The heroes of these two novels struggle for their convictions and during their reign, they become masters of the ruling. Although the exact period is not indicated in the story about the Turkic-speaking tribe �Hun Mountain�, it is possible to define the era based on historical realities. The Huns� migration to Azerbaijan falls approximately to the 4th century AD. At the same time, Aziza Jafarzade makes special stresses in the story of �Hun Mountain� to our ancient Turkish words. The period of �Arthur pentalogy� is the 5-6th centuries AD. The parallels between Mary Stewart�s pentalogy and Aziza Jafarzade�s �Hun Mountain� are that they describe the far periods of our age and the main feature of that period is that the elements of legendary motifs are inevitable.
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Ebrahimi, Majid, Mehryar Habibi Roudkenar, Abbas Ali Imani Fooladi, Raheleh Halabian, Mostafa Ghanei, Hisatake Kondo, and Mohammad Reza Nourani. "Discrepancy between mRNA and Protein Expression of Neutrophil Gelatinase-Associated Lipocalin in Bronchial Epithelium Induced by Sulfur Mustard." Journal of Biomedicine and Biotechnology 2010 (2010): 1–6. http://dx.doi.org/10.1155/2010/823131.
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Sulfur mustard (SM) is a potent vesicant that has been employed as a chemical weapon in various conflicts during the 20th century. More recently, mustard was used in the Iraq conflict against Iranian troops and civilians. At the present time there are more than 40.000 people suffering from pulmonary lesions special bronchiolitis obliterans (BOs) due to mustard gas. SM increases the endogenous production of reactive oxygen species (ROS). Neutrophil Gelatinase-associated Lipocalin 2 (Lcn2, NGAL) is a member of the lipocalin superfamily for which a variety of functions such as cellular protection against oxidative stress have been reported. Ten normal and Twenty SM-induced COPD patient individuals were studied. Assessment of NGAL expressions in healthy and the patients endobrinchial biopsies were performed by semiquantitative RT-PCR, real-time RT-PCR, and Immunohistochemistry analysis. While Normal control samples expressed same level of mRNA NGAL, expression level of mRNA-NGAL was upregulated about 1.4- to 9.8-folds compared to normal samples. No significant immunoreactivity was revealed in both samples. As we are aware this is the first report of induction of NGAL in patients exposed to SM. NGAL may play an important role in cellular protection against oxidative stress toxicity induced by mustard gas in airway wall of patients.
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Darabi, Hojjat. "A CONSIDERATION OF EASTWARD SPREAD OF THE SAMARRAN PHENOMENON IN THE LIGHT OF NEW EVIDENCE ALONG THE ZAGROS PIEDMONT." Iraq 82 (November 16, 2020): 95–110. http://dx.doi.org/10.1017/irq.2020.11.
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The Samarran phenomenon has been under discussion since the early 20th century. Over the past several decades, increasing evidence has indicated that it was geographically distributed in a very large area across the Near East. In this regard, the eastward spread of the Samarran phenomenon across the Iranian frontier was little known, because related finds had mostly been recovered in the 1960–70s. This article highlights the discovery of new evidence in the transitional zone that connects the Zagros highlands with the Mesopotamian lowlands. During recent surveys in the plains of Mehran, Meimak, Soumar and Sarpol-e Zahab, a number of sites were found. They yielded ceramics identical with those already reported from nearby late Samarran sites such as Chogha Mami, Songor A and Rihan I. Chronologically, surface materials indicate that these newly found Iranian sites should belong to the late phase of Samarran period, coinciding with the so-called Chogha Mami Transitional (CMT). As seen from the natural setting of the sites along streams, and due to the predominance of nomadic herders in this transitional zone, we may assume that transhumant herders played a role in the eastward spread of the late Samarran phenomenon via the river valleys and that the site's inhabitants might have been familiar with a primitive irrigation system. Furthermore, it is speculated that the cold dry climatic event of 8.2 kya might have resulted in an increased intensity of population in the lowlands. Nevertheless, the subsequent climatic optimum appears to have paved the way for the eastward spread of late Samarran/CMT elements. Regardless of what was the major trigger of such an expansion, however, intensive economic interactions of societies probably played a role in the very early sixth millennium B.C., when natural raw materials such as bitumen were imported from western/southwestern Iran to central/southern Mesopotamia.
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Kazemi, Sona. "Whose Disability (Studies)?" Canadian Journal of Disability Studies 8, no. 4 (July 1, 2019): 195–226. http://dx.doi.org/10.15353/cjds.v8i4.530.
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This article is part of a larger inquiry into the production of disabled bodies due to violence. I examine processes of disablement in the global south, namely Iran and Iraqi Kurdistan, by wars launched and nurtured by both the local nation-states in the Middle East as well as the global north - the United States, Russia, and Western Europe. Utilizing a dialectical and historical materialist approach, I studied the Iran-Iraq war, the longest war of the 20th century. I explore how the disablement of global southern bodies in imperialist and nationalist wars is persistently naturalized – that is, attributed to the natural state of affairs in those regions, with the inevitable consequence that they cannot be connected to the violence of ongoing global and regional imperialism. This paper briefly touches upon the theoretical framework and methodology utilized to conduct this research, as well as the “problem” of disability in Iran. Subsequently, it goes on to extensively discuss the living conditions of the surviving Iranian veterans and surviving civilians of the Iran-Iraq war told through their own resilient voices. The veterans’ narratives expose their post-war experiences, including poverty, unemployment, inadequate medical-care, lack of medication due to the U.S.-imposed economic sanctions, and the presence of a dysfunctional disability-measurement system employed by the Iranian state. As a survivor of this war myself, I invite the reader to bear witness to how the violence of imperialism and nationalism not only renders people disabled, but also fetishizes their disablement by masking/mystifying the socio-political and economic relations that mediate the violent processes that render people disabled. By focusing on the veterans’ actual living conditions, this paper seeks to defetishize disablement, shifting the narrative of disabled veterans and civilians from tales of terrorism, heroism, living martyrdom, and patriotism, towards recognition of disability of/in human beings in need of care and support.
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Shabana, Ihab. "Crusaders in Reverse? The Emergence of Political Islam in the Middle East and the Reactions of British Foreign Policy, 1978–1990." Religions 11, no. 4 (April 17, 2020): 196. http://dx.doi.org/10.3390/rel11040196.
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British foreign policy in the Middle East has been well researched. However, there are still aspects of Britain’s approach towards the Middle East and North Africa (MENA) that have yet to be researched. One such aspect is Britain’s encounter with the rise of political Islam in MENA and the way(s) in which this phenomenon was deciphered. Even though political Islam dates back to the late 19th and early 20th century, our study focuses on the period between the turbulent years of the outburst of the Iranian Revolution in 1978–1979 and its widely-felt influence until 1990. Our methodological tools include Foreign and Commonwealth Office (FCO) archival material that addresses the phenomenon of political Islam and its implications for British interests and international relations in general. We choose the concept of political Islam and its adherents that are widely acknowledged as political, comparatively to those of da’wa and Jihadi Islamism. We argue that British officials were widely influenced by the intellectual debates of the period under consideration and that they mainly adopted four analytical schemas which focused firstly on the rise of sectarian politics in MENA, secondly on the gradual accommodation of non-state actors and organizations in political analysis, thirdly on the worrisome prospect of an alliance between Islamist and communist forces, and lastly on the prevalence of the idea of Islamic solidarity and Islamic exceptionalism in exerting international politics. Our findings suggest that, at times, the FCO approaches the issue of political Islam with a reassuring mindset, focusing on its divisions and weaknesses, while at other times it analyzes it with a grave concern over stability and Britain’s critical interests.
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Tavakkol, Ekhsan. "Extra-musical content and ways of its embodiment in the Concerto for Persian Ney and Orchestra “Toward That Endless Plain” by Reza Vali." Aspects of Historical Musicology 18, no. 18 (December 28, 2019): 264–80. http://dx.doi.org/10.34064/khnum2-18.15.
Full textAbstract:
Background. This article discusses the features of the program, the origins and symbolism of extra-musical images of the Concerto for Persian Ney and Orchestra “Toward That Endless Plain” by the Iranian-American composer of the XX–XXI centuries Reza Vali. There are also some features of the Concerto’s musical material analyzed: the form, instrumentation, and thematic, as well as the influence of Iranian musical traditions. There are no published scientific musicological materials devoted to the consideration of this Concerto from the point of view the comprehensive analysis. In periodical non-scientific literature, only four publications were found regarding this work. These include the article by the American writer Marakay Rogers, in which she gave a brief overview of the music of the Concerto and expressed her favorable impression of the composition. We also have the short article-annotation of American musicologist Brent Reidy and the article by American writer and journalist Lee Passarella written in connection with the release of the album, and the fragment of the interview by American musicologist Ellen Moysan with Reza Vali, where the composer spoke about the using Persian musical system in the Concerto for Ney and Orchestra. The purpose of this article is to consider the specifics of the Concert for Ney and Orchestra by R. Vali in the aspect of the author’s embodiment of the chosen program, as well as the peculiarities of Iranian traditional culture and music and their influence on professional academic music. Methods. The historical method was used to uncover the genesis of the “Sama” genre, also to study the genre features of the Concerto cycle; for considering the features of the structure and thematism of the Concerto the system-analytical method was used. Research results. The Concerto for Persian Ney and Orchestra “Toward That Endless Plain” was created by Reza Vali in Boston in 2003. In the composer’s legacy, this is the second big work in the concerto genre (for solo instrument and orchestra) and the first his work for an orchestra, which he composed on the base of the Persian traditional musical system. In addition to this Concerto, the composer wrote the Concerto for Flute and Orchestra (1992) and the Concerto for Kamanche and Ney with Orchestra (2009). The peculiarities of the musical material and its development are determined by the composer’s comprehension of the poem “Call of the Beginning” of the 20th century Iranian poet Sohrab Sepehri. Recreating the main images of the poem in the Concerto – the images of a mystic lonely traveler and aggressive surrounding world opposed to him – R. Vali touches on the topics of conflicting relations between an individuality and a society, the tragic panhuman events of our time, and also – of the searches of a lonely person on his spiritual path to God. Understanding the origins of the Concerto’s program and the essence of the images will allow performers and listeners to more deeply penetrate the spirit and idea of the composition. The program of the Concerto is presented as following: the name, epigraph, headings for each part and the author’s notes to the program. The theme, the idea, the content and the images of the Concerto and its connection with the tragic events of the modern world are expressed through the philosophy of Sufism and the symbols contained in it, that was used around 800 years ago by Jalal ad-Din Muhammad Rumi. Reza Vali believes that Sohrab Sepehri contacts the philosophy of ancient poets to the literature of the 20th century. To express the basic musical idea – the search for the path of a human to God and the achievement of unity with him – the composer turns to the solo timbre of the Persian wood wind instrument Ney, which is the bearer of the image of sadness, loneliness, separation from the motherland. The sound of Ney, associated with spiritual search, is presented in Parts I, II and III of the Concerto. In Prelude and Interlude, Ney does not play anything. The theme of the danger is embodied in the Prelude and Interlude through the atonal technique and dissonant sounds of the instruments of the symphony orchestra that associates with the tragic war events that threaten all of humanity and their consequences. R. Vali used both, the European musical (three-part) form and the structures inherent in Iranian music (the mosaic form in Parts I and III based on the classical repertoire of Iranian music (Radif), and the Nobat form in Part II). The structure of the cycle is due to the program concept; its specifics are two additional sections designated as Prelude (before Part I) and Interlude (between Parts II and III). The program led to a change in the sequence of tempo characteristics of the parts in the overall composition of the cycle, which is different from genre customary in a concerto of Western European music. In the R. Vali’s Concert, Parts I and III are slow and Part II is fast. All the headings of the parts correlate with the mystical philosophy of Sufism. The author represents the headings in the score in two languages – Iranian and English that allows a deeper clarification of their semantic characteristics: “Prelude” – “Сhezolmát” / “The Abyss”; Part I – “Gozar” / “Passage”; Part II – “Sámâ” / “Ecstatic Dance”; “Interlude” – “Bargasht” / “Return to the Abyss”; Part III – “Foroud va Fánâ” / “Descent and Dissolve”. In figuratively semantic plan, Prelude and Interlude are in opposition to the three main parts of the Concerto. The cruel, destructive images of the material world that presented in Prelude and Interlude are set against the world of concentrated contemplation, the search of spiritual path for a person, recreated in the I, II and III Parts of the cycle. The musical language of the Concerto has roots in the vocal and instrumental Iranian traditional music – the ancient Dastgāh modal system and maqam forms. The medium size of the symphony orchestra is used in the Concerto. The group of brass and percussion instruments is especially important in creating the atmosphere of cruelty and violence and achieving the wild harsh sound. For showing an impending catastrophe, in finish fragment of Prelude, the composer introduces large and small electronic sirens into the orchestra. Conclusions. The extra-musical content and images of the R. Vali’s Concerto for Persian Ney and Orchestra and its connection with the tragic events of the modern world history are expressed through the philosophy of Sufism and its symbols. These philosophical ideas, images and symbols are embodied by the composer on various levels of the work as the structural and artistic integrity: 1) at the level of the structure of the modified three-part cycle; 2) in cycle’s tempo organization; 3) in the use of the system of the traditional Iranian music (dastgāh and maqam) in I, II, III parts; 4) in the use of principally distinct thematism in the Prelude and Interlude in comparison with the main parts; 5) at the level of the timbre and texture organization – in the semantization of the Ney‘s timbre and in multifarious, in terms of imagery, interpretation of the orchestra.