Articles
تاریخ نامه ایران بعد از اسلام (2251757X)(37)pp. 125-148
In the system of thoughts until the new centuries, history was associated with lessons and history writing had a ethic hue. On the other hand, history was also used in ethic writing. In this study, the aim is to compare the application of history in the texts of mystical ethics with the application of history in the texts of political ethics. Ethic texts contain the thoughts of the authors of these texts and to understand this thought among different approaches, the approach of discourse analyses has been chosen to achieve the purpose of this study; an approach that, in addition to understanding the meaning of the texts, is also concerned with identifying the force in which the text was formed. With this approach, this study tries to address the following question: What are the similarities and differences between the application of history in the texts of mystical ethics and political ethics, and what is the origin of this difference? History is narrated in the texts of mystical ethics in the form of words and deeds of the past elders and in a narrative form. The audience of mystical ethics texts has a lower position than the authors of these texts in the epistemic hierarchy. The authors clearly consider the sacred history of mysticism to be a role model for the audience and emphasize it. They depict the mystical sacred history in the form of a stable and continuous whole in order to protect themselves against the rival discourse. History is narrated through admonitions and anecdotes in political ethics texts. However, because the audience of political ethics texts has a higher social status than the authors of these texts, the authors have limitations to encourage the audience to imitate history. They have regarded history to include the lesson of changing circumstances, so that in this way it has defended its position against the rival discourse.
تاریخ نامه ایران بعد از اسلام (2251757X)(31)pp. 95-120
Folk medicine in the Safavid period was influenced by several epistemological, cultural and social contexts. On the one hand, the long-lasting established historical, intellectual and cultural traits established the status of the Iranian society of the Safavid era as a pre-modern society. On the other hand, the occurrence of some political, social and cultural changes in this period influenced the cultural situation, the system of beliefs, worldviews, norms and actions of the social classes in the context of everyday life. These two major components directly and indirectly affected the state of folk medicine in this period. It is hypothesized that the folk medicine of the Safavid period is affected by some factors, such as the mythic nature of the society, reliance on pre-modern cosmology, the predominance of foreign sciences and approaches based on astrology, the spread of superstition and also the structural state of science. Using an analytical approach, the author tries to explain which of the epistemological, cultural and social factors highly affected the folk medicine in the Safavid era?
تاریخ نامه ایران بعد از اسلام (2251757X)(33)pp. 57-80
The historiography of the Qajar period, under the influence of the discourse of modernity and its requirements, went through a historical experience. The result of this development was the creation of boundaries between the two historical perspectives of tradition and modern as two distinct paradigms. Based on this discursive development, a double reading of the Safavid issue also took place. In the first narrative of lived experiences, ideological requirements and historical perspectives aligned with the traditional historiographical paradigm, the memory of the Safavids was narrated with a kind of pride, and of course as a source of legitimacy with a proud and epic tone. On the opposite point and from the perspective of critical and modernist historians aligned with the modern discourse, all those previous characteristics and criteria were reversed from a new perspective, the position of the Safavids was reduced to a burdensome, decadent and anti-modern position. Based on these two approaches, the problem of this research is how did the rise and fall of the Safavids occur in these two historiographical perspectives? This question will be answered in an analytical way and based on the content criticism of the narratives of historians of the Qajar period. The hypothesis of this article is that in proportion to the transition from tradition discourse to modernity and the beginning of the gradual dominance of modern discourse in this period, the position of the Safavids also fell from a legitimizing, lofty and proud position to a low position and became an important pillar in the degeneration of the historians of this period. The course was converted.
Research On History Of Medicine (2251886X)14(1)pp. 59-74
Food hygiene is a crucial aspect of public health, directly impacting societal well-being. From the mid-Qajar period onward, mirroring the broader “medicalization” of public health, traditional folk and religious understandings of food safety were gradually replaced by modern medical teachings. This research employs a descriptive-analytical approach, utilizing primary source documents to examine the components and challenges of food hygiene during the Naseri era alongside government interventions designed to improve it. Key focus areas included water, bread, meat, kitchens, cooks, eating practices, food storage, and fruits/dried fruits. The study analyzes health concerns in each area and the government’s corresponding actions, such as issuing advisory and directive decrees, establishing health institutions, and conducting public health awareness campaigns through print media like newspapers and magazines. The findings highlight the gradual infiltration of new scientific knowledge into traditional Qajar society, supplanting long-established folk practices while simultaneously presenting the inherent challenges accompanying this transition. © Journal of Research on History of Medicine.
Iranian Studies (00210862)57(2)pp. 197-209
Relations between Iran and the Ottoman Empire during the Safavid era were never free of tension, even when there was peace between the two states. In peacetime, both powers secretly and closely monitored the other's movements, either in anticipation of or in preparation for attacks. Due to the destruction of Safavid archives, there is little documentary information in Iranian archives about Iranian-Ottoman relations in the period, forcing us to rely mainly on chronicles and travelogues. However, the Ottoman MÜhimme Defterleri (Registers of Important Affairs), which contain a copy of all royal decrees and orders, are a very valuable source for the study of these tense and unstable relations from the Ottoman perspective. According to these registers, upon the coming to power of Shah Ismā'īl II, the Ottoman government publicly upheld and respected the terms of the Amasya Peace Treaty, while secretly looking for a pretext to resume war against Iran. The question is, however, why the Ottomans did not attack Iran immediately after Ismā'īl II's accession to the throne. Was it due, as some sources claim, to the bravery Shah Ismā'īl had previously shown in action against the Ottomans? By examining and analyzing the MÜhimme Registers of this period, the authors of the present paper demonstrate that the Ottomans had plans to invade Iran and occupy parts of its territory at the beginning of Ismā'īl II's accession, but their military campaign was thwarted by the lack of opportunities during the short period of the Safavid king's rule. Copyright © The Author(s), 2024. Published by Cambridge University Press on behalf of the Association for Iranian Studies.
