Journal articles on the topic 'Safavid era'
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Vali Arab, Masoud, Hamid Asad Pour, Hamid Peighambary, and Ali Rasouli. "The Role of Influential Dynasties and Local Families in Urban Development and Political Centrality of Shushtar in Khuzestan Province During Safavid Era." Journal of Social Sciences Research, no. 66 (June 10, 2020): 615–22. http://dx.doi.org/10.32861/jssr.66.615.622.
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Shushtar as one of the most important cities of Khuzestan in safavid era was inhabited by some officials and rulers mostly due to its specific geographical, strategic and military situation during the rule of Safavid dynasty. The establishment of new villages in Shushtar and its surroundings areas by the local rulers caused this city to grow and develop more. In the same regard, due to the entering of many different clans and tribes to Shushtar in the Safavid period, extensive ethnic conflicts emerged in this city. Turk Qizilbash (Shamlus, Rumlus, Afshars, Ustodjlus, Turkmens, and Dulghadirs), Chagatai family, Circassia, Georgians, great religious scholars from Jabal Amel region, Jazayeri and Kalantar Sadats were among the tribes and clans entering Shushtar in the Safavid period. At the end of this period, natural disasters such as flood influenced Shushtar status both socially and politically to a great extent. The current study attempts to describe the political and social conditions of Shushtar during the Safavid period, aiming to answer this question: Why was Shushtar under the spotlight by the Safavid rulers and inhabited by most governmental rulers and authorities? It is hypothesized in this study that due to the geographical and military situation, Shushtar have always been considered as a defensive barrier by the Safavids against Mushashaiyah central bases in the South of Khuzestan, and Ranshis bases in the North of Khuzestan and also against Bakhtiyari Khans. Unquestionably, taking into consideration the topics such as ethnic origin, tribal interests, occupation state, religious and social values, and changing or modification of each case can give provide us with some useful information about the social and political life of Shushtar in the Safavid period.
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Golshani, Seyyed Alireza, Behnam Dalfardi, Ezzat Sadat Motahari, Mehdi Dehghan Hesampour, Mahsa Ansari, and Hassan Yarmohammadi. "Hakim Imad al-Din Mahmud ibn-Mas'ud Shirazi (1515-1592), a Physician and Social Pathologist of Safavid Era." Galen Medical Journal 2, no. 4 (December 1, 2013): 169–73. http://dx.doi.org/10.31661/gmj.v2i4.72.
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The Safavid era (1501–1736 AD) was the threshold of spreading security and welfare in the Iranian society. The era provided the chance for the talented to set steps for advancement. One of the characters in the history of Persian medicine who achieved successes in the shadow of the existing peace and security during the Safavid Empire was Hakim Imad al-Din Mahmud Shirazi. While he was ministered in the court of Shah Tahmasb Safavi (King Tahmasb), he enjoyed the patronage of Dar al-Shifa Razavi (Razavi health care service) in Mashhad. He managed to leave a legacy of valuable essay and complications resulting from the abundant experiences he gained through the journey to India. The present paper is a study about Hakim Imad al-Din's life and his essays.
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Averianov, I. A. "CULTURAL INTERACTION BETWEEN SAFAVID IRAN AND OTTOMAN TURKEY IN 16TH CENTURY." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 136–48. http://dx.doi.org/10.31696/2618-7302-2020-4-136-148.
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Сoming to power of the Safavids Sufi dynasty in Iran (in the person of Shah Ismail I) in 1501 caused noticeable transformations in the political, social, cultural and religious life of the Near and Middle East. This dynasty used the semi-nomadic tribes of the Oguz Turks (‘Kyzylbash’) as its main support, which it managed to unite under the auspices of military Sufi order of Safaviyya. However, the culture of the Safavid state was dominated by a high style associated with the classical era of the Persian cultural area (‘Greater Iran’) of the 10th–15th centuries. The Iranian-Turkic synthesis that emerged in previous centuries received a new form with the adoption by the Safavids of Twelver Shiism as an official religious worldview. This put the neighboring Ottoman state in a difficult position, as it had to borrow cultural codes from ‘heretics’. Nevertheless, the Ottomans could not refuse cultural interaction with the Safavids, since they did not have any other cultural landmark in that era. This phenomenon led to a number of collisions in the biographies of certain cultural figures who had to choose between commonwealth with an ‘ideological enemy’ or rivalry, for the sake of which they often had to hide their personal convictions and lead a ‘double life’. The fates of many people, from the crown princes to ordinary nomads, were broken or acquired a tragic turn during the Ottoman-Safavid conflict of ‘spiritual paths’. However, many other poets, painters, Sufis sometimes managed to transform this external opposition into the symbolism of religious and cultural synthesis. In scholarly literature, many works explore certain aspects of the culture of the Ottoman Empire and the Safavid state separately, but there are almost no works considering the synthesis of cultures of these two largest Muslim states. Meanwhile, the author argues, that understanding the interaction and synthesis of the Ottoman and Safavid cultures in the 16th century is a key moment for the cultural history of the Islamic world. The article aims to outline the main points of this cultural synthesis, to trace their dependence on the ideology of the two states and to identify the personality traits of a ‘cultured person’ that contributed to the harmonization of the culture of two ideologically irreconcilable, but culturally complementary empires. A comparative study of this kind is supported by Ottoman sources. In the future, the author will continue this research, including the sources reflecting the perception of the Ottoman cultural heritage by the Safavids.
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Rahbari, Ladan. "“Their Beastly Manner”: Discourses of Non-Binary Gender and Sexuality in Shi’ite Safavid Persia." Open Cultural Studies 2, no. 1 (December 1, 2018): 758–70. http://dx.doi.org/10.1515/culture-2018-0068.
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AbstractThe Safavid dynasty ruled Persia between sixteenth and eighteenth centuries and is known as a turning period in the political, social and religious trajectories of Persian history. The ethnographic literature about the Safavid Persian culture written by Western travelers is an indication of the forming relations between the West and the Orient. The travelogues indicate that Safavid discourses of sexuality were different from their counterparts in the West. These non-binary discourses were not based only on gender and sexual orientation, but also on social factors such as age, class and status. Relations of these factors to different forms of “masculinities/femininities” were focal for gendered and sexual categorization. Nonbinary sexual/gendered identities and expressions were explicit, and a sexual continuum was prevalent. The fundamental differentiation of masculinity and femininity were not valid, and sexual relationships were not confined to heterosexuality. This study uses historical sources to explore the discourses of gender and sexuality during the Safavid era. Drawing on criticisms of Orientalism, implications of Western narratives on our understandings of sexuality and gender in the Safavid era are discussed.
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Yastrebova, Olga M. "On the Classification and Formal Elements of Persian Documents of the Safavid Era." Письменные памятники Востока 19, no. 3 (October 24, 2022): 47–76. http://dx.doi.org/10.55512/wmo106923.
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The article is devoted to the analysis of written sources covering the bureaucratic procedures of the Safavid era and containing practical instructions on the preparation of official documents. These are, first of all, two well-known manuals on the structure of the state apparatus and its management, Tazkirat al-muluk and Dastur al-muluk, as well as less studied, although extremely informative textsa hand-written munshaat manual housed in the Library and Museum of Malek, and a notebook (bayaz) of records about various features of the external design of decrees and letters sent to various persons, including the rulers of India, the Ottoman Empire, the states of Central Asia, the Pope and the monarchs of European states. With the help of these sources, the main types of documents issued by the Safavid divan and the characteristic features of the external design corresponding to each type are identified. They include elements such as the unwan, the tugra and the seal. The types of documents identified on the basis of these sources correspond to the official records of Safavid diplomatics that have survived to this day. The information obtained is used for the analysis of recently identified and published original Persian documents from the RSAAA collections.
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Rahimnia, Reza, and Ali Shahabinejad. "Sa’adat Square (Meidān-e Saādat), Qazvin Safavid Grand Square; Re-reading and recognizing in Safavid and Qajar Era." Journal of Research in Islamic Architecture 9, no. 4 (November 1, 2021): 0. http://dx.doi.org/10.52547/jria.9.4.2.
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كاكةامين, دارا تؤفيق. "Trade العلاقات التجارية للدولة الصفوية مع الدول الخارجية." Humanities Journal of University of Zakho 6, no. 3 (September 30, 2018): 696. http://dx.doi.org/10.26436/2018.6.3.533.
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Trade relations of the Safavid state with foreign countries
Trade is one of the most important economic activities, where the consumer gets to life through a point of communication between the producer and the consumer. Trade is divided into internal and external trade, where the internal trader's responsibility is to deliver and provide products and services within the geographical boundaries of the state. Foreign trade is the process of exchanging national economic products outside the country's geographical borders, as well as the transfer of ownership of products and resources to one another through the import and export process.
Therefore, trade is the important areas of life, which have become important factors that affected the economy (Iran) in a record period in the Safavid era, which led to the expansion and development of trade relations with neighboring countries abroad, and in order to recognize the importance of this aspect, this research Shows the importance of trade and its impact on political treaties of that era.
This research is divided into an introduction with three main sections, the first deals with domestic and foreign trade, while the second section highlights the attention on trade routes, either the third and last section was for the purpose of studying the commercial relations of Safavid with other Nations, which include the (Ottoman, The Portuguese, British, Dutch, French, and Russians).
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Esmaili, Mozhgan. "A Review of the Features of Safavid Documents." Journal of Politics and Law 9, no. 2 (March 31, 2016): 56. http://dx.doi.org/10.5539/jpl.v9n2p56.
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<p>During the rule of the Safavid dynasty (1502-1722 AD) the chancellery and royal documents played an important role in the administration of the state affairs.<br />The royal documents constituted one of the main components of the chancelleries in management of the day-to-day affairs.<br />The said documents are one of the main sources of research which include all royal communications, decrees, documents, political agreements, administrative and officials writings, economic, cultural and military reports, judicial, financial and legal documents as well as private and family communications.<br />Hence a study of the royal documents would shed light on the mode of administration during the said era. The present paper is an attempt to review the main features of some of the documents circulated in the chancelleries and throughout the state during the Safavid era. The Safavid documents can be divided into various categories on the basis of their functionalities. The main thrust of the present paper is to discuss the nature of the diwanyat as well as their functions in the administration of the state where there was no constitution and the royal decrees and other forms of royal documents effectively played the role of the constitution and law. Attempts have been made to rely on the original documents, which are available in different archives, libraries and museums.</p>
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Ali, Dr Nariman Abdalla. "The Kurdish Community from the Abbasids to Safavids; Sharafkhan Bedlisi’s Perspective." Revista Gestão Inovação e Tecnologias 11, no. 4 (August 13, 2021): 4246–57. http://dx.doi.org/10.47059/revistageintec.v11i4.2456.
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Sharafkhan Bedlisi began writing Kurdish historiography in the late sixteenth century by writing Sharafnama. Sharafnama includes the history of the Kurdish emirates from the Abbasid caliphates to the end of the years (1596-1597), i.e. until the Safavid era. Sharafnama is basically a continuation of the same method of traditional Islamic historiography, i.e. political, military and family event writing. However, the introduction of Sharafnama regarding the characteristics of Kurdish people and the Kurdish society from the Abbasid to Safavid eras can differentiate this historical work from the contemporary and earlier historical works. In this regard, Sharafnama can be considered as a work different from the tradition of Islamic historiography. Sharafkhan Bedlisi maintains that religionism, irrationality, chaos (lack of concentration), lack of unity thoughts, fratricidal desires, lack of foresight, importance of warrior-ship and unwillingness to establish a local government are the most important characteristics of Kurdish people and Kurdish society from the Abbasid to Safavid eras. The present study attempts to discuss the aforementioned characteristics in a descriptive-analytical manner.
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Manan, Abdul, and Jovial Tally Paran. "The Sunni-Shia Conflict in the History of Islam: An Analytical Descriptive Study." Palita: Journal of Social Religion Research 5, no. 2 (October 15, 2020): 165–82. http://dx.doi.org/10.24256/pal.v5i2.1327.
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AbstractThis study was aimed at discussing the background of Sunni-Shia conflict in the epoch of Ottoman and Safavid Empires critically, elucidating the role of Sunni to Ottoman and depicting the role of Shia to Safavid. In this sense, this study employed a library research method through the stages of heuristics, criticism or verification, interpretation, and historiography. This research method collects historical sources in accordance with the title of the study, which is then carried out the stages of criticism of verification of the sources, and developed through the stages of interpretation or analysis, and concluded through writing history. The findings revealed that the conflict between Sunni and Shia, indeed, had ensued over a long enough period, therefore, since the era of the Rashidun Caliphate. Besides, the conflict occurring in the era of Ottoman and Safavid denoted the follow-up action of the previous ones, mainly caused by the diverse attitudes in selecting leaders, followed by the various understandings on dalil (proofs) derived from Quran and Sunnah. The difference in attitude in choosing leaders is quite big, based on tribal conflicts that have lasted quite long in the Arabian Peninsula. The conflict between Ottoman and Safavid was exacerbated by the coercion of a particular madhhab (school of thought) and the act of power seizing among them. Generally, Ottoman determined the madhhab of Hanafi as its official one. Yet, when dispute and injustice occurred, Ottoman did not halt its adherents from asking for fatwa (edict) from their own as long as they were still in the scope of Sunni madhhabs. Safavid Empire had gradually thrived applying Shia as its madhhab. The intention of Shia to seize power sparked off attempts for combat and intimidation on the ulama (Islamic scholars) and the Sunni inhabitants for them to convert their creed into Shia. To do so, there were educational institutions founded that worked to make the Shia thought spread systematically and effectively in the Safavid Empire.AbstrakPenelitian ini membahas secara kritis latar belakang konflik Sunni dan Syiah pada zaman Kerajaan Usmaniyah dan Safawiyah. Studi ini juga, menjelaskan peran Sunni terhadap Kerajaan Usmaniyah dan peran Syiah terhadap Kerajaan Safawiyah. Dengan menggunakan metode penelitian kepustakaan melalui tahapan heuristik, kritik atau verifikasi, interpretasi, dan historiografi, penelitian ini mengumpulkan sumber-sumber historis sesuai dengan judul penelitian, yang kemudian dilakukan tahapan kritik verifikasi sumber, dan dikembangkan melalui tahapan interpretasi atau analisis, dan disimpulkan melalui penulisan sejarah. Temuan mengungkapkan bahwa konflik antara Sunni dan Syiah memang telah terjadi selama periode yang cukup lama, yakni sejak era Kekhalifahan Rasyidin. Selain itu, konflik yang terjadi di era Kerajaan Usmaniyah dan Safawiyah merupakan aksi lanjutan dari sikap memilih pemimpin yang berdasarkan dari berbagai pemahaman tentang dalil Al-qur’an dan Sunnah Rasulullah. Perbedaan sikap dalam memilih pemimpin telah berlangsung cukup lama di Semenanjung Arab dan berdasarkan kesukuan. Konflik antara kedua kerajaan tersebut diperparah dengan paksaan mazhab tertentu dan tindakan kekerasan antar kerajaan. Secara umum, Kerajaan Usmaniyah menetapkan mazhab Hanafi sebagai yang mazhab resmi. Namun, ketika perselisihan dan ketidakadilan terjadi, Kerajaan Usmaniyah tidak menghentikan pengikutnya untuk meminta fatwa dari kerajaannya selama masih dalam lingkup mazhab Sunni. Kerjaan Safawiyah secara bertahap berkembang menerapkan Syiah sebagai mazhabnya. Niat Syiah untuk merebut kekuasaan memicu peperangan dan pengintimidasian ulama agar pengikut Sunni mengubah keyakinannya. Sebuah lembaga pendidikan didirikan utnuk membuat pemikiran Syiah menyebar secara sistematis dan efektif pada Kerajaan Safawiyah.
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Saberi, Ahmadreza, Anuar Talib, Shervin Motamedi, and Shahab Kariminia. "Adaptive Reuse of Historical Safavid Caravanserais in Iran as a Sustainable Development Strategy." International Journal of Multicultural and Multireligious Understanding 3, no. 3 (July 31, 2016): 15. http://dx.doi.org/10.18415/ijmmu.v3i3.41.
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A large number of caravanserais were built during the Safavid era in Iran. However, due to the natural effects and human neglecting actions they are going to be ruined. Adaptive reuse of Safavid Caravanserais can be considered as one of the possibilities to preserve them from being demolished. The present study intends to categorize caravanserais based on the diversity of Iranian geographical and climatic zones as well as their distances from urban centers to determine their potential for adapting reuses. Since several of caravanserais still possess a characteristic building plan to accommodate travelers and are capable of retaining their functional elements, adaptive reuse can be applied. Therefore, the decision to reuse some of the buildings as hotels or restaurants seems rational.
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Habibi, Kyoumars, Seyedeh Maryam Hoseini, Majid Dehshti, Mojtaba Khanian, and Amir Mosavi. "The Impact of Natural Elements on Environmental Comfort in the Iranian-Islamic Historical City of Isfahan." International Journal of Environmental Research and Public Health 17, no. 16 (August 10, 2020): 5776. http://dx.doi.org/10.3390/ijerph17165776.
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Cities directly influence microclimates. As the urbanization expands, and the green spaces diminish, the heat islands begin to emerge. An old technique used during the past centuries—in both hot and dry climates of the central cities of Iran—was the moderation of microclimates via water and plants. With a diachronic approach to the study of the historical Chahar Bagh Street in Isfahan, this paper investigates the impact of the structural changes on its microclimate in three different scenarios, i.e., the street with its features during the Safavid Era (from 1501 to 1736); the street in its current status; and finally a probable critical condition resulting from complete elimination of natural elements from the environment. The mixed strategy used in this study relies on logical reasoning and software-assisted evaluation for comparing the three scenarios. The predicted mean vote (PMV) model was used for measuring thermal comfort. The results indicate that the evaluated comfort-providing area in the Safavid scenario is 7–17 times more favorable than the others. Moreover, the temperature in the contemporary era was found to be 1.5 degrees Celsius cooler than that of the critical status scenario.
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Khodaie, S.-Ali, Farzaneh Ghaffari, Arman Zargaran, and Mohsen Naseri. "Hakim Mohammad: A Persian Military Surgeon in Safavid Era (1501–1736 CE)." World Journal of Surgery 42, no. 8 (December 31, 2017): 2421–27. http://dx.doi.org/10.1007/s00268-017-4410-z.
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Floor, Willem. "The Bandar ?Abbas-Isfahan Route in the Late Safavid Era (1617-1717)." Iran 37 (1999): 67. http://dx.doi.org/10.2307/4299995.
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Samari, Maryam, and Reza Rezalou. "Study and Classification of Tombstones of the Safavid Period (Ardabil City)." Anastasis. Research in Medieval Culture and Art 7, no. 1 (May 29, 2020): 77–92. http://dx.doi.org/10.35218/armca.2020.1.04.
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Ardabil, now known as one of the provinces of the country, has been one of the oldest and ancient cities in various historical periods, including Islam. This province comes to the end of the majesty and power during the reign of Safavid. Tombstone is among the heritage of the past that reflects culture and civilization. The existence of a tombstone on the tombs of Islamic period has always been observed in all parts of Iran. Though this issue exists in most cultures, it has always been considered by Muslims as an indicator of burial in the culture of the Islamic era and of Iran. The purpose of this research is to identify and study tombstone in the relevant area during the Safavid period. According to the results, the status of Shia religion can be clearly seen in all the tombstones of the Safavid period of Ardabil. In fact, it can be said that the combination of art and belief has caused the tombs of stone to be of particular importance and variety, and the line drawn on them represents the beliefs and cultures, as well as the scope of the literature of this region. Most of the designs include Islamic designs, flowers and leaves, animal designs and Quranic verses. The method used in this study is based on field study
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Shafieioun, Saeid. "Some Critical Remarks on the Migration of Iranian Poets to India in the Safavid Era." Journal of Persianate Studies 11, no. 2 (January 28, 2019): 155–74. http://dx.doi.org/10.1163/18747167-12341327.
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AbstractMany scholars still firmly believe that the Safavid period was one of hostility towards poets and men of letters. Numerous learned men fled Iran to India, for both religious and ideological reasons, which in turn affected both the quality and quantity of Persian literature from this era. There is evidence that corroborates this line of argument, but there are other socio-political, religious and cultural factors that must also be addressed in relation to this historical phenomenon. Drawing on original sources, this paper aims to analyze this historical ambiguity.
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Farzaneh, Nima, and Jonas Braasch. "The role of architectural acoustics in advancing the aural tradition during the Safavid era." Journal of the Acoustical Society of America 148, no. 4 (October 2020): 2797. http://dx.doi.org/10.1121/1.5147787.
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Karamustafa, Ali. "Who were the Türkmen of Ottoman and Safavid lands? An overlooked early modern identity." Der Islam 97, no. 2 (October 7, 2020): 476–99. http://dx.doi.org/10.1515/islam-2020-0030.
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AbstractThis essay examines the history of the term Türkmen in western Asia, and asks how its significance changed with the spread of Ottoman and Safavid power in the early modern era. Although it always maintained its core connotation of uncouth tribes, the meaning of the term became more complex (and at times conflicting) after the Mongol period, a dynamic which this paper highlights by comparing it to the Oghūz identity. Poets and court historians developed novel ways of deploying both terms to explain the political dominance of Turkish speakers in the region. When Türkmen gained new import as a political label during the Aq Quyūnlū period, it came to have two contradictory connotations: tribal rebellion and the state-building aspirations of the Anatolian Türkmen dynasties. Both were marginalized by the subsequent establishment of Ottoman and Safavid power in the 16th century. However, the term continued to be widely used to describe Turkish-speaking tribes in the region, and manuscripts from the Caucasus version of the Köroğlu epic tradition show how it came to represent an autonomous tribal alternative to the new imperial status quo of the 17th century.
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Vaziri, Alireza Haj, Parnaz Goodarzparvari, and Ismail Baniardalan. "COMPARATIVE BODY ANALYSIS OF SHEIKH LOTFOLLAH MOSQUE IN ISFA-HAN AND AHMED MOSQUE IN ISTANBUL." Journal of Islamic Architecture 6, no. 3 (June 28, 2021): 132–42. http://dx.doi.org/10.18860/jia.v6i3.10112.
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A mosque is a manifestation in which religion meets with art, demonstrating the most distinctive features of this art. Among the structural analysis approaches in architectural science, body analysis is critical, especially while the conceptual characteristics are considered. The positioning of the mosque building bodies and their relation to each other is also essential. The study aims to realize the geometry of motifs in Islamic architecture contemplated in many scientific and artistic disciplines from the perspective of body approach and understand the pattern on which this creative adaptation is made. In the Safavid era and the Ottoman Empire, Iran, due to its religious approaches, political rivalries, and European influence, saw new relations, and their cultural and artistic influences became tight. To understand the structural features of the architecture of the Safavid and Ottoman era, Sheikh Lotfollah and Sultan Ahmad mosques were studied (as a case study), considering their body analysis as a route to investigate the application of concepts and elements of Islamic architecture, as well as considering the architectural practices of the region and geographical location. Obtained results provided the relationship of the bodies and spaces to each other. Despite many differences, there are some distinct similarities in the body of the studied mosques due to the mystery of the motifs that unite the whole building in Islamic buildings. There is a display of homogeneity and dominance of decoration over the form. The one behind the decoration is in line with Islamic concepts and values. It is a message of unity and solidarity.
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Pirbabaei, Mohammad Taghi, Ahad Nejad Ebrahimi, and Mahan Ebi Zadeh. "Representing the Meaning of Urban Spaces in Ardabil in the Safavid Era Through Hall’s Cultural Approach*." Culture of Islamic Architecture and Urbanism 4, no. 1 (September 1, 2018): 1–14. http://dx.doi.org/10.29252/ciauj.4.1.1.
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Shahbazi, Maryam, and Ashraf Sadat Mousavi Lar. "Comparative Aesthetics of the Manly Face in the Parties of the Prophet Joseph and Zuleika from Safavid Era to the Contemporary Era." Journal of History Culture and Art Research 6, no. 1 (February 28, 2017): 281. http://dx.doi.org/10.7596/taksad.v6i1.742.
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Smith, Matthew C. "Betrayed by Earth and Sky: Poetry of Disaster and Restoration in Eighteenth-Century Iran." Journal of Persianate Studies 11, no. 2 (January 28, 2019): 175–202. http://dx.doi.org/10.1163/18747167-12341326.
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AbstractIn the winter of 1778, an earthquake shattered the city of Kashan. Three poets, Āẕar, Hātef, and Sabāhi, responded to the disaster in verse. Although all three are commonly associated with the Bāzgasht-e adabi (Literary Return) school that championed the style of an earlier era, their poems display an affinity with more contemporary Safavid poetry, particularly that of Mohtasham Kāshāni. In their responses to the earthquake, the poets acted as agents of social order, helping their audience to cope with their loss by putting the calamity into more familiar religious and cultural contexts (such as comparisons to the death of Emām Hoseyn at Karbalāʾ) and enabling them to move forward into the future.
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Hatami, Farshad, and Avideh Talaei. "The Explanation of The Indices and Components of The Cafe in The Traditional and Modern Times of Iran." Indonesian Journal for Social Responsibility 3, no. 2 (2021): 95–112. http://dx.doi.org/10.36782/ijsr.v3i02.76.
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Several factors affecting the cultural growth of the society are the correct function of social interaction, daily activities in the workplace, and increasing social action according to population growth rate need to be more evident. Review of past history showed the arrival of cafe culture in the Safavid era and Shah Abbas(I) and establishment of coffee houses in Qajar and Pahlavi era with social, economic and cultural function. In the first Pahlavi period, with the arrival of a new style of cafe from the west, the social approach and architectural style of the coffee house changed to a coffee shop. The young people of the society, as the audience, chose the coffee shop as a platform for social communication. In this article, we try to explain the course of physical and cultural developments of cafes and increase the benefit of young people from temporary urban social exchange centres as a third place (home, workplace and coffee shop) by interpreting the study examples of traditional and modern cafes in the period. We will pay attention to the Pahlavi, contemporary and modern West.
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Yastrebova, O. M., E. P. Pischurnikova E. P., and S. E. Kostikov. "RUSSO-PERSIAN LANGUAGE CONTACTS OF THE SAFAVID ERA: RUSSIAN LOANWORDS IN THE PETITIONS OF THE KUPCHINA KHWAJAH RAHMAT." Учёные записки Петрозаводского государственного университета 181, no. 4 (May 2019): 48–55. http://dx.doi.org/10.15393/uchz.art.2019.330.
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Dezfouli, Fahimeh Mokhber. "Alevism-Bektashism From Seljuks to Ottomans and Safavids; A Historical Study." ALEVİLİK-BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 17 (July 16, 2018): 33–50. http://dx.doi.org/10.24082/2018.abked.70.
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Alevi-Bektashi is one of the significant orders which was formed in Anatolia in 13th AD. Haj Bektash Veli, as the founder of the order, migrated to Anatolia from the focal point of Sufism, Khorasan. Probably Haj Bektash Veli was the caliph of Baba Elyas Khorasani, who was the leader of the Baba’i uprising that shook the foundations of the Seljuks in Anatolia in the first half of the 13th century. Eventually, the Seljuks could defeat them by the Frankish forces aid. Loss of his brother in the battle was enough for Haj Bektash to avoid a new military confrontation with the Seljuks, however, followed the intellectual path of the Baba’is in the rest of his life. Many factors such as the religious beliefs of Turks in the pre-Islamic era, the prevailing Sufi thoughts in Anatolia and Christianity affected the Bektashis during their long history. The backbone of the order was the cultural and religious tolerance that found several adherents in Anatolia. In Ottoman era Bektashiya became the official order that spiritually led the Jannissaries. Alevi-Bektashi also was influenced by other streams of thoughts such as Hurufis and the shi’i propaganda of the Safavid sheikhs. This article by historical approach examine the formation of Alevi-Bektashi order and clarifies how they were influenced and then had their impact on the history of Iran and Turkey.
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Lotfabadi, Mohsen, and Ataollah Hassani. "The Impact of the Maktab-Khānah on the Socialisation of Students in the Safavid Era in Iran (1501–1722)." Journal of Shi'a Islamic Studies 13, no. 3-4 (June 2020): 389–424. http://dx.doi.org/10.1353/isl.2020.0011.
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Marlow, Louise. "Virtuous Governance from the Imams to Their Deputies: Some Themes in Pre-modern Imami Shiʿi Writings." Journal of Persianate Studies 5, no. 2 (2012): 128–51. http://dx.doi.org/10.1163/18747167-12341241.
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Abstract This essay constitutes a brief survey of conceptions and representations of just governance among Shiʿi communities and in the writings of Shiʿi scholars, philosophers, and men of letters in pre-modern times. It covers the period from the lifetimes of the Imams to the early modern era, and traces the intellectual and literary responses among Shiʿi writers to changing historical circumstances, including the onset of the occultation, the growth and geographical spread of Shiʿi communities, the growing independence of the Shiʿi ulema, the rise of Shiʿi or pro-Shiʿi dynasties, and the establishment of Imami Shiʿism in Iran in the Safavid period. The essay’s principal purpose in this issue is to provide context and background for the more focused articles that follow. These articles consider the extent to which and ways in which themes treated in the pre-modern Imami literature contributed to specific instances of constitutionalism in Persianate societies.
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Beers, Theodore S. "The Biography of Vahshi Bāfqi (d. 991/1583) and the Tazkera Tradition." Journal of Persianate Studies 8, no. 2 (November 26, 2015): 195–222. http://dx.doi.org/10.1163/18747167-12341284.
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This paper focuses on Vahshi Bāfqi (d. 991/1583), especially on the sources for the study of his biography and works. The various editions of his collected poems are assessed. Next, all of the known early sources on Vahshi’s biography are presented, including a very important one that has not been published or cited before. Laying out all of these sources allows us to construct a more authoritative biography of the poet than has appeared to date. On a broader level, we learn that the careers and works of poets of Vahshi’s era are best understood in connection to one another. The tremendous growth of thetazkeragenre in the Safavid-Mughal period makes possible this kind of research, focused on interconnectivity and cosmopolitanism in literary culture. In fact, the sources not only permit such an approach; they demand it. The paper ends with a series of recommendations for future research on Vahshi, his contemporaries, and thetazkeras themselves.
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Shajari Ghasem Kheili, Reza, and Ebrahim Moshfeghifar. "Investigating and Analyzing the Military Tactics of the Safavid Era since Shah Ismail to Shah Abbas I (907-1038 AH)." Historical Study of War 4, no. 2 (August 22, 2020): 75–99. http://dx.doi.org/10.52547/hsow.4.2.75.
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Zarei, Mohammad Ebrahim, and Mohammad Shabani. "Study and Analysis of Pottery Styles from the Beginning of the Islamic Era to the end of the Safavid Period in Hamadan." Parseh Journal of Archaeological Studies 3, no. 8 (September 1, 2019): 109–26. http://dx.doi.org/10.30699/pjas.3.8.109.
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Sadat Bidgoli, Sayyed Mahmood, and Matthew Melvin-Koushki. "An Analysis of the Rug-Washing Ceremony in Mashhad-e Ardehāl, Kāshān." Journal of Persianate Studies 13, no. 2 (July 6, 2021): 196–221. http://dx.doi.org/10.1163/18747167-bja10008.
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Abstract The Iranian religious ceremony of rug-washing (qāli-shuyān), commemorating the martyrdom of Emāmzāda Soltān-ʿAli b. Mohammad Bāqer (d. 734/116), is held every year in the second week of autumn in Mashhad-e Ardehāl, a village of Kāshān, Esfahān Province. This ceremony is unique amongst Twelver Shiʿis for its observance in accordance with the solar calendar rather than the lunar. The objective of the present article is to analyze this ceremony and explain its features. The necessary data for this research have been collected from fieldwork on the historical geography of the region and related historical documents. In the analysis of this ceremony, attention is paid to its time, place, and mode of performance. This study suggests that the rug-washing ceremony is at least partly descended from an ancient Mithraic ritual, to which some Zoroastrian features were added in the pre-Islamic period, such as the limiting of its performance to priests; during the Islamic era, ritual Shiʿi elements were further added thereto. As currently performed, this ceremony, exclusive to Ardehāl and dating to the Qajar and possibly Safavid periods, thus bears certain similarities to rituals performed at Karbalāʾ.
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Kiyanrad, Sarah. "Geschichte in Versen vermessen: Annäherung an persische historische Epen (šāhnāmas) aus dem 15.–16. Jahrhundert." DIYÂR 1, no. 1 (2020): 7–33. http://dx.doi.org/10.5771/2625-9842-2020-1-7.
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Shortly after the completion of Firdausī’s Šāhnāma, historical epics in modern Persian were being written. While sharing in the tradition of šāhnāma-nivīsī, these epics deal with a more recent past. This paper maps out the characteristics of Persian historical epics by means of three examples (ʿAbdallāh Hātifī: Timurnāma and Šāhnāma-yi Hātifī; Qāsimī Gunābādī: Šāhnāma-yi Ismāʿīl). Not only during the Ilkhanid era, but also during later eras these kinds of works were actively being produced in Iran, even though they are as yet largely unexplored. The three aforementioned epics dating from the late Timurid and early Safavid periods (15th and 16th c.) shall illustrate continuities in form and content that transgress the limits of dynastic history, while at the same time acknowledging the three epics’ characteristics to be understood within their particular historical context. It will become clear then that historical epics tied together poetry and historiography consciously. For centuries, the respective authors sought to follow up on Firdausī’s opus and thus to embed the depicted ruler or dynasty/dynasties in a narrative of Iranian history, which apparently greatly appealed to their envisaged audience.
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Vazini Afzal, Mahdi. "The Position of Kars in the Security and Military Challenges of Iran and the Ottoman Empire (From the Safavid Era to the Nader Shah Era with an Emphasis on Ottoman Turkish Sources)." Historical Study of War 4, no. 4 (January 20, 2021): 95–120. http://dx.doi.org/10.52547/hsow.4.4.95.
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Seirafian Baboldashti, Mahgol, Seyedeh Marzieh Tabaeian, and Ahmadreza Shirvani Dastgerdi. "THE INFLUENCE OF NATURAL IDEAS IN PROMOTING GENIUS LOCI (CASE STUDY OF SHEIKH LOTFOLLAH MOSQUE IN ISFAHAN)." Journal of Islamic Architecture 5, no. 2 (December 11, 2018): 53–60. http://dx.doi.org/10.18860/jia.v5i2.4807.
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Sheikh Lotfollah Mosque is one of the most beautiful and salient examples of Iranian architecture of the Safavid era, in Isfahan. Despite the scientific studies on the architecture of this mosque, its sacred and semantic concepts have been overlooked behind its hidden values. Therefore, the Sheikh Lotfollah Mosque has been studied as a human-made place using the phenomenological approach to architecture, in order to understand the importance of inducing the concept of genius loci; and by examining each of the elements and comparing them to the ideas and components of place. The authors try to answer the question that what environmental qualities of the Sheikh Lotfollah Mosque build its genius loci? The research method used in this paper was phenomenology and information were gathered by library studies. The result of the research indicates that this Mosque has significant values, including semantic load, and there is a relationship between its elements and their material and semantic qualities created by concepts such as enclosure, span, and space. Thus, this integrated logical system confers Sheikh Lotfollah Mosque a genius loci which has been a meaningful quality of this space throughout the centuries and continues to remind the future generations of Iranian cultural identity.
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Shakiba, Fahimeh. "The Social Life of Zoroastrians in the Safavid Era 1501-1722, Based on the Accounts of Travel Memoirists, and the Influence of Religious Teachings on It." Journal of History Culture and Art Research 8, no. 2 (July 1, 2019): 266. http://dx.doi.org/10.7596/taksad.v8i2.2010.
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Hosseini, Akram, and Shiva Ghazizadeh. "Analysis of the Dome-Chamber’s Openness in Persian Historical Mosques." Medieval History Journal 25, no. 1 (May 2022): 93–126. http://dx.doi.org/10.1177/0971945820950978.
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The dome, one of the most stable forms of roof coatings, has passed many of its evolution stages in the dome-chambers of Iranian mosques. From the Seljuk era, when the first dome-chambers were seen, to today, the extent of the openness of the dome-chamber space to the adjacent space—shabestans and the porches—has changed a lot. This research seeks to answer the questions of why and how openness has happened and what factors have influenced their intensity. Since there may be different answers to these questions at different periods, the physical properties of the domes were studied in terms of measurable variables, both in the general context and in each period. For this purpose, 51 dome-chamber mosques were selected from Seljuk to Qajar periods, with variation in physical characteristics. The research method is a combination of content analysis method, comparative study and logical reasoning based on the descriptive and correlational statistics. As a result, it has been shown that structural constraints related to the extent and magnitude of the dome-chamber, are considered the main reasons for deciding how much and how to open the dome-chamber’s walls in different periods and that as the ratio of the span to the wall thickness increases, the openness of the walls decreases to the same extent. Also, the architecture of seljuk and safavid mosques are more similar than the other periods, possibly due to the common religious characteristics that affected them both.
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مصطفى محمد يوسف, منى. "صورة کشمير في الشعر الفارسي عند الشعراء المهاجرين الإيرانيين في العصر الصفوي The image of Kashmir in Persian poetry Among the Iranian immigrant poets in the Safavid era." مجلة قطاع الدراسات الإنسانية 29, no. 1 (June 1, 2022): 2607–76. http://dx.doi.org/10.21608/jsh.2022.242643.
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Vartanyan, Egnara Gaikovna. "Synthesis of Arab-Muslim Culture in Persia and Northern India: Historical Background." Islamovedenie 12, no. 3 (October 31, 2021): 114–23. http://dx.doi.org/10.21779/2077-8155-2020-12-3-114-123.
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The article is devoted to the analysis of the process of the Persian language and culture de-velopment in the Middle Ages and the modern period, its continuity from the Sassanid era to the Samanid and Safavid eras and the synthesis of Arab-Muslim culture in Persia and India. The author turns to the origins of the New Persian language, examines the influence of Iranian culture on the cultural development of neighboring people and demonstrates that the Farsi language influenced the emergence in the Delhi Sultanate of a new Urdu language with a predominance of Persian-Arabic vocabulary. The synthesis of the Arab-Muslim culture of Iran, the mutual influence of the Arab-Islamic and local cultures, clearly manifested in the development of architecture, are considered. Chronologically, the article covers the period of the Middle Ages and the modern period. The re-search is based on the methodological principles of historicism and objectivity, as well as on the his-torical-comparative, historical-genetic, historical-typological methods and civilizational approach. The author concludes that the Iranian cultural influence in the Middle Ages and in the modern peri-od extended to all the eastern lands of Islam – from the Seljuk state to India. The Muslim society was multifaceted, yet subject to the strict rules of Islam. Classical Muslim thought and culture were characterized by a high adaptive capacity. At the end of the twentieth century, the Iranians declared the Persian language an important factor of cultural integration and the foundation of the national mentality. The Farsi language was proclaimed “the second language of Islam”, and the knowledge and study of classical poetry and philosophy of Sufism was recognized as an important means of consolidating the Muslims of the region. This cultural policy contributed to overcoming the interna-tional isolation of the Islamic Republic of Iran and expanding the scope of regional cooperation.
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Ourangi, Zahra. "ENVIRONMENTAL GRAPHIC IN SAFAVI ERA." TURKISH ONLINE JOURNAL OF DESIGN, ART AND COMMUNICATION 6, JLYSPCL (July 1, 2016): 517–26. http://dx.doi.org/10.7456/1060jse/018.
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HASSANZADEH, ESMAEİL, and HASSAN HAZRATİ. "THE KOJAJANI FAMILY AND IRAN’S POLITICAL DEVELOPMENTS (13-16TH CENTURY)." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 103 (September 20, 2022): 171–85. http://dx.doi.org/10.34189/hbv.103.008.
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The analysis of power gaining process and, the rise and fall of families influencing social developments can be an appropriate way to study history. The period from the Mongol invasion of Iran to the rise of Safavid dynasty marks one of the most complicated epochs of history in social and cultural perspectives. Perhaps the emergence of religious identity crisis resulting from the absence of a caliphate position is the most outstanding social and cultural incident in this period. Like many other regions, Azerbaijan region and Azari families were affected by these incidents. Identifying influential families in this region will be a good guide for an in-depth study of political, social and cultural developments of this time. One of the influential families in that period was Kojajani Family with a rural origin and which has risen to fame through business activities, mystical tendencies and interests. During these developments, the family shaped their political, social and cultural thoughts and acts. This paper intends to clarify and analyze in detail the trend Kojajani Family has been through ever since its formation in the 7th century through the 16 century. The findings of the paper indicate that families reposition themselves with the changes in conditions and make use of social instability as an opportunity to gain power. Throughout their lives, the outstanding members of the Kojajani Family acted according to the political circumstances. The actions of the family members have taken various forms, e.g., from mystical Qutb (infallible and trusted spiritual leader) to Sheikh ul-Islam or the chief judge, from mere spiritual-religious rank to the position of viziership (ministerial position). The family’s shift from Sunni to Shia school of jurisprudence and finally their use of the title of Seyyed or direct descendant of the Prophet constitute the political, social, and intellectual curve of developments in this dynasty. The findings of this paper show that the Kojajani Family could progress better during the era of political and military instability rather than during stability. Not only instability did not prevent their progress but also paved the way for them. The heads of the family through their expedient actions were preparing the grounds for progress. They achieved the position of Chief Judge from their mystic positions and later attained the ministerial position. They changed their religion from Sunni Muslims to Shia Muslims. These changes were timely and were concomitant with the sociopolitical conditions of the society.
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Abdul Wahab, Abdul Raziq. "https://habibiaislamicus.com/index.php/hirj/article/view/236." Habibia Islamicus 6, no. 1 (March 30, 2022): 1–28. http://dx.doi.org/10.47720/hi.2022.0601a01.
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This article titled “Shi’ism and its creedal impact on society in Afghanistan” has been elaborated and explained in detail that the people of Afghanistan converted to Islam early, and they were on the belief of the Sunnis. The political shiism appeared in them against the Umayyad State and increased in Timurid-Mongol and Safavid era. After the succession of Iranian Revolution, the Iranian regime helped the Shiite minority in Afghanistan and trained them in all fields. The Shiites are spread in most of the Afghanistan provinces, the percentage of them is different from one province to another. They are concentrated in the Afghan capital, Kabul, the city of Herat, Kandahar and Mazar Sharif, and most of the residents of Daikandi and Bamyan are Shiites, and they have no presence in the eastern provinces. The Hazaras are recorded first in shiism, then the Qizilbash, then in the rest of the of the Tajiks, Pashtuns, and Turkmen, and it is hardly mentioned in the statistics. The ignorance of many people in Afghanistan about the reality of the Shiite sect has led to the recognition of the Ja’fari sect, the support of its false beliefs, the misrepresentation of truth to the common people, the spread of various kinds of heresies, funerals, and parties, and even the participation of some Sunnis in them. Shiite Iran shares the Persian language, Persian nationalism, and the Shiite minority with Afghanistan, and thus supports them creedal, economically, and culturally, and the Sunnis are influenced by them, so they ask for help from the dead and shrines, and the phenomenon of building on graves spread. Many of the Sunni scholars, intellectuals, tribal sheikhs, and political persons were influenced by Shiite movements and activities, so they continued to support them in word and deed and shared their sorrows and joys. Also, the curriculum books of Logic and Philosophy in religious schools of Afghanistan are written by Shiite authors, and they have a great influence in turning people away from the Book, the Sunnah, and the correct belief. Building Husseiniyas and cultural centers is one of the most important methods for spreading Shiite thought, its corrupt beliefs, and plans. In recent years, Shiites have been able to open hundreds of Husseiniyas and dozens of cultural centers, and they perform all their sectarian rituals in them freely. Rather, they invite the negligent Sunnis to increase their masses. Dissemination of superstitions among their children. The research describes the presence of Shiite in Afghanistan and Its influence on the People in the of creed and culture.
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Said el-Sayed Ismail, Reham. "Portraits of Painters in Islamic Painting “In light of Examples from Safawid era”." مجلة کلیة الآثار . جامعة القاهرة 12, no. 2022 (January 1, 2022): 343–59. http://dx.doi.org/10.21608/jarch.2022.212078.
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Drajati, Zamrud Kondang. "Dialogis historikalitas dalam memahami teks Soeharto di era demokrasi." Jurnal Sosiologi Dialektika 13, no. 2 (May 16, 2020): 103. http://dx.doi.org/10.20473/jsd.v13i2.2018.103-113.
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Belakangan ini terjadi fenomena masyarakat rindu Soeharto. Salah satu gaya kerinduan itu adalah ditemukan sejumlah lukisan mural berisi kritikan halus tapi tajam namun bergenre menghibur tentang seorang Soeharto yang beredar di publik. Teks Soeharto itu, yakni teks Soeharto yang berbunyi “Piye Kabare Bro…?, Penak Jamanku To Le…?”. Teks ini ditemukan pada stiker atau gambar dibak-bak truk, mobil angkutan umum, mobil angkutan barang atau pick up, baju atau kaos, papan di jalanan, baliho, dan buku. Studi ini menggunakan metode penelitian kualitatif dengan paradigma interpretatif. Studi ini mengupas makna dan opini masyarakat mengenai teks Soeharto yang muncul pada era Demokrasi saat ini dengan bantuan pisau analisis Hermeneutika oleh Hans Georg Gadamer. Hasil penelitian menunjukkan bahwa, fenomena tersebarnya teks Soeharto pada era Demokrasi ini dapat dilatarbelakangi oleh berbagai motif yang mengatasnamakan kerinduan rakyat pada Era Soeharto, yakni: motif ekonomi, motif politik, motif sosial, motif moralitas, motif humor, dan motif iklan (propaganda) berupa pemberitahuan maupun ajakan, motif penunjukan identitas diri dan motivasi kritikan terhadap pemerintahan saat ini untuk kehidupan yang lebih baik. Selain itu terdapat 4 analisis Dialogis Historikalitas Gadamer, diantaranya: Pertama bildung, yaitu barang-barang yang menggunakan teks Soeharto, bahasa jawa dan bahasa gaul, baju safari, jas hitam dan peci, baju loreng, rokok klobot cigarillos, senapan api. Kedua sensus communis, yaitu opini masyarakat mengenai tersebarnya teks Soeharto dan makna senyuman, serta lambaian tangan Soeharto. Ketiga pertimbangan, yaitu makna senyuman Soeharto dan peci. Dan keempat selera, yaitu bahasa jawa dan bahasa gaul, baju safari, jas hitam dan peci, baju loreng, serta pandangan positif dan negatif teks Soeharto.
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Rustandi, Dedi. "BLUE OCEAN STRATEGIES AT XYZ SAFARI RESORT'S HOTEL." Dinasti International Journal of Economics, Finance & Accounting 1, no. 3 (July 29, 2020): 431–43. http://dx.doi.org/10.38035/dijefa.v1i3.422.
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In the third quarter of 2018, growth in the hospitality sector by 4, 31% suffered a decline compared to growth in the third quarter of 2017 by 5, 58%. This is due to the increasingly intense competition in the digital era. Reported by the economics of Warta, economist from the Institute for Economic and Financial development, Bhima Yudhistira argues that the competition of hospitality business is becoming increasingly tight due to the increasing small hotels and Airbnb. Due to the increasingly competitive price, the hospitality business is hard to get too high profit. In the face of fairly tight competition, XYZ Safari Resort performs strategy analysis using the SWOT, TOWS, and Blue Ocean analysis methods, so that the appropriate strategy recommendation is achieved within the next period of time
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Haikal, Achmad. "MANAGEMENT HUMAS BKKBN DALAM MEMBENTUK CITRA POSITIF MELALUI KELUARGA KURANG MAMPU." Jurnal Komunikasi 10, no. 2 (September 3, 2019): 99–107. http://dx.doi.org/10.31294/jkom.v10i2.5557.
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Dalam era Globalisasi ini, Peran Humas sangat penting dalam membangun citra positif suatu perusahaan. Dengan mengoptimalisasikan peranan humas kita dapat menjalin hubungan yang baik, harmonis dan pengertian antara public eksternal dan public perusahaan. Biro Hukum, Organisasi, dan Hubungan Masyarakat yang juga membidangi urusan Kehumasan dalam perannya untuk BKKBN, memberikan solusi yang baik untuk instansinya. Bila dahulu Program-Program KB berhasil lewat sosialisasi penyuluhan dan safari. Namun kini terlihat kurang mengena pada era globalisasi dan tekhnologi yang semakin maju. Maka sesuai dengan salah satu ruang lingkup tugas dan fungsi Biro Hukum, Organisasi, dan Hubungan Masyarakat yaitu mensosialisasikan program publikasi melalui media cetak. Ini dimaksudkan agar dengung BKKBN yang termasuk kedalam Program KB Nasional dapat terdengar serta tersampaikan keseluruh penjuru Indonesia dan memberi pencitraan postif untuk BKKBN
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Rohmana, Jajang A. "Makna Baru Naskah di Era Ekonomi Kreatif: Dangding Haji Hasan Mustapa dalam Kaos." Jurnal Lektur Keagamaan 16, no. 2 (December 31, 2018): 253–80. http://dx.doi.org/10.31291/jlk.v16i2.538.
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This study discusses the revitalization of Sundanese manuscripts in the formation of local cultural identity through creative economy of fashion industry in West Java. The main source is Sundanese manuscript of Haji Hasan Mustapa’s dangding (1852-1930) which is transfered into t-shirts design. Hasan Mustapa is a great Sundanese poet whose name is make into one of the street names in Bandung. Hasan Mustapa’s dangding t-shirts was really appreciated by its consumers from the Sundanese community and the observers of Hasan Mustapa’s thought. The design of Hasan Mustapa’s t-shirts has been a part of the new meaning of Sundanese literary script in the creative economy era of Indonesia. Through culture identity theory, the study confirm that anthropologically the manuscript can be transfered into any media. The t-shirts became an alternative media that represents an effort to strengthen the local culture as well as to indigenize religious values in contemporary Indonesia. Through the t-shirts design, Hasan Mustapa’s dangding manuscript can be disseminated into the Islamic public sphere. It significantly represents the so-called safari and cultural migrant as a form of local expression in the global era.Keywords: manuscript, dangding, t-shirts, distribution outlet, identity Kajian ini membahas revitalisasi naskah Sunda dalam pembentukan identitas budaya lokal melalui ekonomi kreatif industri fesyen di Jawa Barat. Sumber utamanya adalah teks naskah Sunda berupa puisi dangding Haji Hasan Mustapa (1852-1930) yang dialihmediakan ke dalam kaos. Hasan Mustapa adalah seorang bujangga Sunda terbesar yang namanya diabadikan sebagai salah satu nama jalan di Kota Bandung. Kaos dangding sufistik Hasan Mustapa mendapat apresiasi dari konsumen umumnya komunitas kesundaan dan pengkaji Hasan Mustapa. Desain kaos dangding Mustapa telah menjadi bagian dari pemaknaan baru naskah sastra Sunda di era ekonomi kreatif. Melalui perspektif teori identitas budaya, hasil kajian menegaskan bahwa secara antropologis, naskah dapat dimanfaatkan dalam media apapun seiring perkembangan zaman. Kaos menjadi sebuah media alternatif yang merepresentasikan upaya penguatan budaya lokal sekaligus indigenisasi nilai-nilai keagamaan di era Indonesia kontemporer. Melalui kaos pula naskah dangding Mustapa didiseminasikan dari manuskrip ke ruang publik. Ia secara signifikan mewakili apa yang disebut sebagai safari dan migransi budaya sebagai sebuah bentuk ekspresi lokal di era global.Kata kunci: naskah, dangding, kaos, distro, identitas
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Palmer, Meredith S., Sarah E. Huebner, Marco Willi, Lucy Fortson, and Craig Packer. "Citizen science, computing, and conservation: How can “Crowd AI” change the way we tackle large-scale ecological challenges?" Human Computation 8, no. 2 (July 27, 2021): 54–75. http://dx.doi.org/10.15346/hc.v8i2.123.
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Camera traps - remote cameras that capture images of passing wildlife - have become a ubiquitous tool in ecology and conservation. Systematic camera trap surveys generate ‘Big Data’ across broad spatial and temporal scales, providing valuable information on environmental and anthropogenic factors affecting vulnerable wildlife populations. However, the sheer number of images amassed can quickly outpace researchers’ ability to manually extract data from these images (e.g., species identities, counts, and behaviors) in timeframes useful for making scientifically-guided conservation and management decisions. Here, we present ‘Snapshot Safari’ as a case study for merging citizen science and machine learning to rapidly generate highly accurate ecological Big Data from camera trap surveys. Snapshot Safari is a collaborative cross-continental research and conservation effort with 1500+ cameras deployed at over 40 eastern and southern Africa protected areas, generating millions of images per year. As one of the first and largest-scale camera trapping initiatives, Snapshot Safari spearheaded innovative developments in citizen science and machine learning. We highlight the advances made and discuss the issues that arose using each of these methods to annotate camera trap data. We end by describing how we combined human and machine classification methods (‘Crowd AI’) to create an efficient integrated data pipeline. Ultimately, by using a feedback loop in which humans validate machine learning predictions and machine learning algorithms are iteratively retrained on new human classifications, we can capitalize on the strengths of both methods of classification while mitigating the weaknesses. Using Crowd AI to quickly and accurately ‘unlock’ ecological Big Data for use in science and conservation is revolutionizing the way we take on critical environmental issues in the Anthropocene era.
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MAPIRA, Jemitias. "ZIMBABWE’S FORESTRY COMMISSION AND THE QUEST FOR SUSTAINABLE DEVELOPMENT." JOURNAL OF SOCIAL SCIENCE RESEARCH 11, no. 2 (September 7, 2017): 2415–23. http://dx.doi.org/10.24297/jssr.v11i2.6305.
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This paper examines how some Zimbabwean government departments/organizations have been involved in the management of natural resources with a view to achieving sustainable development (SD) at local and national levels. This includes the Forestry Commission (FC) which dates back to the colonial era. Zimbabwe’s forest resources are governed by the Forest Act (Chapter 19:05) of 1996 (G.o.Z, 1996). The Act was proclaimed through an Act of parliament in 1949 and has been revised numerous times since its inception. Following the promulgation of the Act, a Forestry Commission was established in April 1954 in order to protect and conserve the country’s forest resources including indigenous and exotic species. During the 1990s Ngamo Safaris was established with a view to generating income for the FC. Since then, Ngamo Safaris has boosted the commission’s coffers and brought financial stability to the organization. Unlike other government departments, ministries and NGOs, the FC is now self-reliant due to its income-generating projects. As such, it has become a model in the execution of its statutory mandate. The FC has been involved in such activities as tree planting, land reclamation and soil control. It has also been supplying villagers with tree seedlings with a view to promoting SD at local and national levels. However, in spite of this invaluable contribution, the FC is under-staffed at district, provincial and national levels, which undermines its regular operations.
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Rosiyana, Ni Made, Enggar Enggar, Yuni Kristiani Tumani, and Margareta Paula Klara. "Family Planning Counseling and Safari (IUD and Implant)." Jurnal Pengabdian Bidan Nasuha 2, no. 2 (June 30, 2022): 43–49. http://dx.doi.org/10.33860/jpbn.v2i2.1114.
Full textAbstract:
Introduction: A well-implemented family planning program can prevent maternal death through the use of contraception. The use of long-term contraceptives such as IUDs and implants is considered much more effective in reducing birth rates, but their use is still very low. The purpose of this community service is expected to be able to open insight and foster interest in fertile age couples (PUS) in making decisions to join in the use of long-term contraceptives, especially IUDs and implants. The method used is counseling to WUS and PUS who are domiciled in Loru Village, Sigi Biromaru District about IUDs and implants. The number of EFA targets in counseling was 28 people, which was then carried out on a family planning safari for counseling participants who decided to use an IUD or implant contraceptive device. The result of this community service activity is a change in attitude in choosing contraceptives after counseling, marked by 6 people deciding to use long-term IUD contraception and 9 other people deciding to use implant contraceptives. The need for contraceptive counseling that involves husbands and families, so that there are no obstacles in decision making by mothers.
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Javanmardi, Sana, and Saeed Binaaye Motlaq. "Two New Interpretation of Plato's Protagoras." International Letters of Social and Humanistic Sciences 24 (March 2014): 12–25. http://dx.doi.org/10.18052/www.scipress.com/ilshs.24.12.
Full textAbstract:
As we know, one of the most important ideas of Protagoras is Epistemic Relativism that this theory is attributed to him during the history of philosophy, without any dispute; But in the new era commentators such as Dr. Qavam Safari and Cornford by further and more precise reading the conversations between Protagoras and Theaetetus have concluded to this belief that Plato has interpreted the Protagoras’ rule of “Humanism“, by assimilating it with a course which he calls it “secret” and also the theory of Theaetetus “knowledge = perceiving”, in a way that it leads to perfect and very sophisticated relativism; and then in an ahistorical effort, Plato has imposed this relativism to the Protagoras’ mind. Whether this claim is proved or remained only as a claim, it should be discussed; so we have attempted to address this important issue in the present article.