درخت حوزه‌های تخصصی

During the life of humans on earth, there has been no subject more interesting and complicated than death. The knowledge and understanding of what will happen to a person after death form the basis of most religions in the world, which have since been referred to as religious matters or religious experiences. The issue of death is so important in many societies that it has caused the birth of schools of thought and, as a result, the growth of various religions and cults. Burial customs include the structure of the graves, the direction, and condition of human or animal skeletons, and the placement of objects in the graves. The Iron Age in Iran and Guilan is divided into three sections: Iron Age I, II, and III. This Period includes from 1500 B.C. to 550 B.C., of course, some archaeologists believe the existence of Iron Age IV, which continues until the middle of the Parthian period (the End of 1st Millennium B.C.). All major discoveries from selected Iron Age sites in the area of Guilan have been explained and classified. In this research, a new attempt has been made to review the religious experience and ritual practices regarding the repeatability of ancient cemeteries of Talesh during the Iron Ages. The main aim of this article is to identify the Iron Age Burial culture in Guilan. This investigation shows that the society’s People of Iron age in the area of Talesh have social Rank and Status but the factor of Gender is not important in classifying their classes. 

Several books and articles have been written about the different aspects of Safavid dynasty; however, less effort has been made to explore the relationship between the kings of this dynasty and the popular heroes of literary works. One of the important and influential works that was narrated by Qizilbashan and was able to establish the position of the first Safavid Shah was Ṭāhir Ṭarsūsī's narration about Abu Muslim Khorasani. The amazing similarities of these two characters indicate the influence of Tarsusi's narration at the beginning of Safavid rule. The present article seeks to investigate the benefit of Qizilbashan and the young king from Abū Muslimʹnāmah to indicate how they defeat their religious and political opponents by following the example of a popular hero and benefiting from other fields, while establishing the position of Ismail Mirza as the perfect master. Discourse theory of Laclau and Mouffe is suitable for the analysis of literary and fictional works, which by taking the advantage of this discourse theory as well as the knowledge of semiotics, the hidden layers of politics, religion and the relationship between them while analyzing classical literary texts can be represent. Moreover, by presenting a suitable model, it is possible to illustrate how and to what extent the exchange of political power and literary narratives was. In this article, the historical character of Shah Ismail I (perfect master) and the character of Abū Muslim in the story of Abū Muslimʹnāmah (epic hero) are analyzed and examined by the library sources, to explain how one of the most powerful governments of Iran was indebted to one of the heroes of classic stories.

The body of women has been observed abundantly in the southern Zagros region from the end of the Neolithic period to the first millennium BC, therefore the purpose of this article is to investigate the evolution of the body of women in terms of their form and type of clothing and decorations in order to understand the beliefs and thoughts of the ancient people. In this regard, it has been tried to classify women's figures based on their appearance and motifs such as the type of hair and face makeup, the type of hats and clothes, and the way of showing the female figures that are repeated in prehistoric works, in order to answer our questions regarding the background, reasons for making, execution methods and practical aspects of female figures this research has been performed using descriptive-analytical and documentary method. The results show that the figurines of the copper and stone period in the South Zagros region are primarily stylized and simplified and mostly include one construction method, but in the early Bronze Age and at the same time as the Old Elam period, the figurines grew and became more diverse and complex. And they are made in different shapes and forms. In the Middle Elam period, we see the production of figurines that are realistic and delicate, and diversity can be seen in the way of construction in different situations and the mass production of various figurines.