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<ags:resources xmlns:ags="http://purl.org/agmes/1.1/" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:agls="http://www.naa.gov.au/recordkeeping/gov_online/agls/1.2" xmlns:dcterms="http://purl.org/dc/terms/">
<ags:resource>
					<dc:title><![CDATA[بررسی تطبیقی عملکرد شاهان صفویه در مقابله با منکرات]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[rostami, fatemeh]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[ghanvati, mehdi]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Keywords: Safavid]]></dc:subject>
				<dc:subject><![CDATA[tradition]]></dc:subject>
				<dc:subject><![CDATA[Evil deeds]]></dc:subject>
				<dc:subject><![CDATA[Decrees and commands]]></dc:subject>
				<dc:subject><![CDATA[Commanding goodness and prohibiting evil deeds]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Safavidera can be scrutinized and analyzed from various angles. One of these angles is the attitudes of Safavid kings towards evil deedsand their actions against social corruption. In this article, through studying historical documents and itineraries remained from that era,attempts were made to examine Safavid kings’ confrontation with the spread of evil deeds and corruption prohibited in Islam. To that end, a descriptive and analytic method was employed. The main concern of the study was to examine if a unified model of Safavid kings’confrontation with evil deeds could be achieved. However, the findings of the study display that in spite of the efforts of all these kings for cleansing the society, their actions do not follow any specific or unified models. The analysis of the causes of this disconformity revealed that Safavid kings pursued their own personal views and most importantly their own political views in this regard]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2092_9f3f722283fe5586d64147940fff315d.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[پیگیری سنّت‌های ایرانی در سکّه‌های اشکانی]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[shakouri far, malihe]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[nasrollah zade, cyrus]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Keywords: Arsacid coins]]></dc:subject>
				<dc:subject><![CDATA[Iranian traditions]]></dc:subject>
				<dc:subject><![CDATA[Depiction]]></dc:subject>
				<dc:subject><![CDATA[Inscription]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Arsacid monarchy as the third Iranian dynasty played an important role in the ancient era for five centuries. However, due to the inadequacy of written documents from that era, coins are considered precious sources for us to identify the political, historical, cultural, artistic, and religious views and ideas of that time, i.e. Arsacid kings. Concerning the similarities between the employed symbols in Arsacid coins and ancient Greek culture symbols, Arsacids are often accused of being pureparvenuswho chiefly imitatedthe Greeksand lacked culture of their own. Nonetheless, a deeper scrutiny of Arsacid coins exposes that the depiction, writing, and clothing can be considered the revivers of Iranian traditions and this is the issue which is argued for in this study by means of coins examination studies and descriptive-analytic methods. The examination of coins shows that there was a return to previous traditions and an inclination towards establishing a balance between Iranian-Eastern traditions and Greek-oriented attitudes in post Achaemenid era among Arsacids]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2093_fcf1158296ae8afc917a437e1b907731.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[بررسی تغییرات الگوی فرهنگی پاکی و ناپاکی در ایران]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[abbasi, mahnaz]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Keywords: Islamization]]></dc:subject>
				<dc:subject><![CDATA[Iran]]></dc:subject>
				<dc:subject><![CDATA[Cleanliness]]></dc:subject>
				<dc:subject><![CDATA[Cultural pattern]]></dc:subject>
				<dc:subject><![CDATA[Transformation]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[One of the great events in the history of Iran is the emergence and spread of Islam within the early Hegira centuries.  The result of the interaction between Islam and Iran was transformations in many cultural dimensions and indices. This research states the problem of the Islamization of Iranian lifestyle andthe culture of purity and impurity, in particular.In this article,interpretive-analytic methods are used to explore the changes tocleanliness system. Accordingly, the cultural patterns of purity and impurity of animals, nature, and things in Iran in pre-Islamic age wereinitially studied. Then the Iranian interactions wereexplained.In its new conceptualization of purity and impurity, Islam announced all animals as beneficial which consequently modified some of Zoroastrian cultural patterns. For example, dogs and pigs were considered impure (najis) while snakes and vermin are not demonic in Islam. However, in certain cases including Halal meat animals like horses, cows, etc, we observe the consistency of previous patterns.About nature, the sacredness of fire underwent a transformationwhile the concept of earth remained the same. Nevertheless, water experienced both consistency and modification in its cultural significance.In case of objects and things, we observe the restriction of filthiness in case of clothes, house furniture, wooden products, corpse touch, etc.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2094_931c6c5b7a66d423e2154c8a0057fd1e.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Historiography of  Ehsan Tabari]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[lotfabadi, mohsen]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[pourghanbar, mohamad]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Keywords: Historiography]]></dc:subject>
				<dc:subject><![CDATA[Ehsan Tabari]]></dc:subject>
				<dc:subject><![CDATA[Marxism]]></dc:subject>
				<dc:subject><![CDATA[The Tudeh Party]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Abstract These are all features of the historian Ehsan Tabari: Reviews on People with demos (Studing history of the masses), Looking structural Phenomena and events, Examine the chain of events To understand the evolution of time, Due to events in other regions of the world And other historical periods, For a better understanding of your desired event, Inference rule of historical phenomena, According to the algebraic and historical development. However, Tabari due to strict adherence to Marxist ideology, ignores many historical facts of Iran And its theoretical approach Imposes on historical phenomena, although he is not  believed it. Keywords: Historiography, Ehsan Tabari, Marxism, The Tudeh Party.    ]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2095_3df68168faca39b224fd24171e6f09aa.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[رمان تاریخی، تاریخ یا رمان؟
(شکل شناسی و بررسی ساختار روایی دررمان تاریخی)]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[ghasem zade, ali]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[khodadadi, fazlollah]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[fesharak, mohsen]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Key words: Story]]></dc:subject>
				<dc:subject><![CDATA[Narrative history]]></dc:subject>
				<dc:subject><![CDATA[narrative]]></dc:subject>
				<dc:subject><![CDATA[Historical novel]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[A historical novel is a form of story-like narrative which is a combination of story and history. Accordingly, we cannot easily comment whether, within this framework, it is the history that isbeing focused on by the author—as all the story’s elements are employed in the service of the historian—or history simplyplays an incidental role at the back stage of the story. The best exampleof the mixture of history and story can be observed in these types of novel. In this narrative framework, outstanding historical figures, course of events, and previous eras are re-constructed. In view of that, since it engages with the past, it is considered history.However, as it engages with elaboration of events via narrative and storytelling elements, it is a story/narrative. In fact, as a historical novel tends to express the past events, it follows narrative patterns.If we examine these types of novels, we recognize that they chiefly concentrate on the “past”; in other words, they convey a message about the “past” in retrospection.The present research, through utilizing library-oriented research method and descriptive-analytic approach, clarifies the morphology of the structure of historical novels and studies the mixture of the two elements of narrative and historywithin this framework.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2096_f8e6c6bf45bf9a58d7d14e974f576908.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Gods’Metamorphosis in Ancient Ilam]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[mehrafarin, reza]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[ghaempanah, mehdi]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Keywords: Ilam civilization]]></dc:subject>
				<dc:subject><![CDATA[Ilamid religion]]></dc:subject>
				<dc:subject><![CDATA[Gods&rsquo; role]]></dc:subject>
				<dc:subject><![CDATA[Mythological patterns]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Ilam civilization is the most important ancient and indigenous civilization of Iran prior to the formation of Aryan rule and the Achaemenid Empire. The capital of this civilization, Susa, joinedurbanization in 3200 B.C. and was put aside from history in 646 B.C. by Assyrian Empire. One of the most significant part of this civilization was  Ilamidreligion and worldview as represented in their temples, gods statues, religious traditions, and ceremonies such as immolation, oblation, and so on. According to archeological documents and evidence, Ilamid religion has transformed greatly. This transformation is to a large extent reflected in the changes to the figures of Ilamid gods. This article, relying on archeological evidence, makes efforts to examine the metamorphosis in Ilamidgods from the beginning of their formation to the decline of this civilization. The gods appeared as animals (beasts), animal-animal combination, animal-human combination, and eventuallyas sacred and unobservable gods.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2097_370d024a4c02cee68523e15f29b3d519.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[گفتمان تبارشناسی آل‏سامان در روایت بلعمی]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[nadim, mostafa]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[safa, mina]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[IHCS]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2016]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Key words: Samanids]]></dc:subject>
				<dc:subject><![CDATA[Political discourse]]></dc:subject>
				<dc:subject><![CDATA[Genealogical discourse]]></dc:subject>
				<dc:subject><![CDATA[Legitimacy]]></dc:subject>
				<dc:subject><![CDATA[Bala’mi history]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Samanidgovernment was established in the fourthcentury (AH) in the east of Islamic caliphate, within a rich socio-cultural context. Samanid dynasty needed to prove its rights and legitimacy because of its conflict with the political discourse of their rival governments. This had to be done by taking advantage of thevalues and conceptsembedded in the rational, cultural, and conceptual contextsand linguistic structure of the settlers of the conquered lands. Within this ideological framework, one of the principal conceptionsfor gaining political and cultural legitimacywas the dynasty’s affiliation with royal lineage and mythological-historical heroes. In this article, unlike other types of genealogy, a novel methodology was utilized. Accordingly, discourse analysis theory and methodology in the examination of Bala’mi narrative on Arsacid-Samaniddynasty wasemployed in this study. The results of the analysis revealed that Samanidroyal court inserted its own political propositions and genealogyinto this historical book on accounts of their political competitions and ideological aims.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[http://historicalstudy.ihcs.ac.ir/article_2098_330eecae8763c119c76186344c63e5a4.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[English]]></dc:language>
			<dc:source><![CDATA[http://historicalstudy.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Historical Studies]]></dc:source>
		</ags:resource>

</ags:resources>