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Despite many studies on teacher autonomy (TA) and its connection with learner autonomy (LA), scant attention has been devoted to TA on its own and how it might contribute to teachers themselves. Against this backdrop, the current study set out to investigate novice English as a foreign language (EFL) teachers’ autonomy development in terms of their self-directed professional development (PD) and capacity for their self-directed PD, the two subcomponents of the multidimensional framework of TA. To this end, two novice EFL teachers’ audio diaries on the aforementioned subcomponents were collected for 10 months. Moreover, to complement the probable gaps in the diary phase, the teachers were interviewed in five terms. The thematic analysis of  the  collected diaries  and  diary-based  semi-structured interviews revealed that novice EFL teachers’ main activities for self-directed PD embraced peer observation, peer coaching, reading books, making use of technology, reflection, action research, and attending workshops. Additionally, the findings indicated that novice EFL teachers were equipped with both capacity and willingness to self-direct their PD. The constructive factors enabling  them  to  develop  such  capacity  included  experience,  reading  books,  and  external support. The findings bear implications for teacher educators to underline the value of PD strategies for teachers. Teachers should also be aware of the PD strategies they could employ for their self-direction. The findings suggest some implication for institute managers too.

Although previous studies have shown the benefits of graphic organizers in improving learners' vocabulary knowledge, scant attention has been paid to the possible differences in the effect of individually-developed, cooperatively-developed, and teacher-developed graphic organizers on intermediate L2 learners' vocabulary knowledge. The present study addressed this topic by examining 80 intermediate language learners. The participants were selected based on convenience sampling procedure and studied English in four classes. The learners in the conventional group received the translation/definition of the lexical items. Those in the teacher-generated were provided with the graphic organizers prepared by their teacher, and the participants in the other two groups made the graphic organizers either individually or cooperatively. The researchers employed Vocabulary Knowledge Scale as the pre-test, immediate post-test, and delayed post-test to examine the participants' vocabulary knowledge. The findings of this study indicated that the mean scores of the control group in the immediate and delayed post-tests were significantly lower than those of all graphic organizer groups. In addition, the cooperatively-generated graphic organizer group was significantly more successful than learner and teacher-generated graphic organizer groups, but there was no difference between the learner and teacher-generated groups.

Metaphors conceptualizing anger represent a system which is based on the cognitive cultural model of this emotion. Since this model derives from the physiological effects and the behavioral reactions associated with anger, it may be used as a criterion to compare and contrast the conceptualization of this emotion in different contexts. This article analyzes the metaphorical expressions of anger in the Qur’anic verses and the traditions of the Holy Prophet and his rightful successors to determine to what extent they follow the aforementioned model offered by Kovecses. In doing so, a corpus of 200 verses and traditions were collected from different Islamic sources and then they were grouped according to seven source domains identified by Kovecses. The findings of the study reveal that except for one source domain, i.e. burden, the other seven source domains exhibit a high frequency in the above-mentioned verses and traditions; this, in turn, is indicative of the fact that there is a systematic conceptual motivation underlying the structures of the metaphorical expressions in these verses and traditions so that it can be claimed that such expressions follow a well-established scientific pattern.

Spirituality is an inner and natural concept and a truth in the heart of the universe that human beings can achieve in the context of travel and tourism, as well as in the path of movement and communication with society, the universe, and God. The revival of high values ​​and indicators aims to create and recreate a new identity and promote to create and recreate the sense of spirituality in a meaningful relationship between tourists and visitors with the environment. The environment and elements in the urban space in macro-planning is a crucial and undeniable issue. This article examines the role of art and architecture in strengthening the spiritual dimension of tourism with an emphasis on aesthetic elements. For this purpose, seven examples of ancient historical and religious buildings in Qazvin, including Saad Al-Saltanah Palace, Chehel Sotun Palace, Aali Qapo Mansion, Darb-e Koushk Gate, Jameh Mosque, Al-Nabi Mosque, and Imamzadeh Hussein (AS), have been studied. Accordingly, by applying an analytical-descriptive approach based on library documents and by using Content Analysis and inferential method, this study identified elements, indicators, and components of aesthetics that lead to promotion the sense of spirituality of tourists in tourist places. These components include environmental psychology, the importance and impact of urban space and landscape, art and perception of aesthetics, beauty and perfection, color and light, geometry and its application in sacred art, geometry in Islamic decorations and patterns, form and structure of Islamic art and transcendent values in Iranian-Islamic art patterns.

The cemetery has been used as an indigenous urban space, a place for social interactions, the memories of survivors, and the cultural identity of the legibility of urban areas in the past. For example, Takht-e-Foolad Cemetery is one of the most valuable cemeteries in the Shiite world. Takht-e Foulad Cemetery is one of the successful architectural examples of the attitude towards spiritual tourism. The tomb’s architecture shows the depth of the Iranian spirit of belief in the spiritual dimension of life. In most parts of Iran, this type of architecture, mostly in the form of shrines (Imamzadeh) or the tombs of people with honors, and sometimes family tombs, can be found. Tomb architecture in Iran has been different according to time and place. One factor that has had a significant impact on the type of architecture is each period's cultural, social, and spiritual conditions. Despite their socio-historical importance, family tombs are among the buildings that have been less studied and considered in tomb architecture. Family tombs have different functions according to different definitions. Although they have gradually lost their function and importance over time, recognizing them seems necessary.  The difference in the performance of these buildings (family tombs) in each period creates the motivation to study and analyze them from a historical and cultural perspective. With a qualitative research approach, analytical-comparative research method, and field research with studies, the present study is a library to address the role of family tombs in the development of spiritual tourism that is part of tomb architecture. It should be acknowledged that the spatial and temporal realm of this research includes the family tombs of Takht-e-Foolad Cemetery in Isfahan.