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Journal articles on the topic 'Iranians'
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1
Van den Bos, Matthijs, and Wahideh Achbari. "Cultural migration: Networks of Iranian Organizations in the Netherlands." MIGRATION LETTERS 4, no. 2 (January 28, 2014): 171–81. http://dx.doi.org/10.33182/ml.v4i2.219.
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While distrust and divisiveness amongst Iranians in different diaspora environments have been commonly acknowledged, there are additional indications suggesting that Dutch-Iranian organizations are relatively scarce. In this article, we compare the organizational networks of Dutch-Iranians to those of Turks and Moroccans in the Netherlands. The results show that organization density is lower and fragmentation higher for Dutch-Iranians. We explain this by Iranian forms of organization, which have been transplanted to and interact with the diaspora. However, Dutch-Iranians are also exceptionally well integrated in the Dutch society. This puts the relationship between integration and ethnic organization into question.
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Jadidi, Rahmatollah, Abolfazl Mohammadbeigi, Narges Mohammadsalehi, Hossein Ansari, and Ebrahim Ghaderi. "Inequity in Timeliness of MMR Vaccination in Children Living in the Suburbs of Iranian Cities." International Journal of Biomedical Science 11, no. 2 (June 15, 2015): 93–98. http://dx.doi.org/10.59566/ijbs.2015.11093.
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Introduction: High coverage of immunization is one of the indicators of good performance of health system but timely vaccination is another indicator which is associated with protective effect of vaccines. The present study aimed at evaluating the inequity in timely vaccination with a focus on inequities in timeliness by gender, birth order, parents' education and place of residence (rural or urban). Methods: A historical cohort study was conducted on children of 24-47 months of age who were living in the suburbs of big cities in Iran and were selected through stratified proportional sampling method. Only children who had vaccine cards –i.e. 3610 children -were included in data analysis. The primary outcome was age-appropriate vaccination of MMR1. Inequity was measured by Concentration Index (C) and Relative Index of Inequity (RII). Inequity indexes were calculated according to the mother and father's education, child birth order, child's sex and the family's place of residence at the time of vaccination. Results: The overall on-time MMR1 vaccination was 70% and 54.4% for Iranians and Non-Iranians, respectively. The C index of mother and father's education for timely MMR vaccination was 0.023 and was 0.029 in Iranian children as well as 0.044 and 0.019 for non-Iranians, respectively. The C index according to child order in Iranians and Non-Iranians was 0.025 and C=0.078. With regard to children who lived in cities, the on-time vaccination was 0.36% and 0.29% higher than that in rural areas . In male children it was 0.12% and 0.14% higher than that in female children for Iranians and Non-Iranians, respectively. Conclusion: Timeliness MMR vaccination in Iranian children is higher than that in non-Iranian children. Regarding the existence of differences in timely vaccination rate in all Iranian and Non-Iranian children, no evidence was observed for inequity by focusing on parents' education, birth order, gender or place of residence. So, increasing timeliness of vaccination for enhancing the protective effect of vaccines can be considered a health-related goal in Iran after receiving high immunization coverage.
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Mokhtari, Fariborz. "No One Will Scratch My Back: Iranian Security Perceptions in Historical Context." Middle East Journal 59, no. 2 (April 1, 2005): 209–29. http://dx.doi.org/10.3751/59.2.12.
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Iranians support a policy of deterrence because their perception of Iran's security is colored by historical experiences. For Iranians, geopolitical realities together with national psychology define national security. This article attempts to explain the national psychology, and in doing so point to a path of US-Iranian policy convergence. The United States should avoid making the mistake Britain made in 1951, making an oil royalty issue a matter of national pride for Iranians. The current nuclear dispute could turn into an object of Iranian national pride, liberty, and independence. The question whether a nation without access to a nuclear fuel cycle could be anything other than a dependent consumer, has already been posed.
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Baghoolizadeh, Beeta. "Seeing Black America in Iran." American Historical Review 128, no. 4 (December 1, 2023): 1618–42. http://dx.doi.org/10.1093/ahr/rhad383.
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Abstract From the 1960s onwards, many Iranians closely followed Black American protests during the Civil Rights and Black Power movements in the United States. This period proved pivotal for Iranian understandings of race, where intellectuals, revolutionaries, and those in media would use US-centric histories of enslavement, racism, and Black Americans to erase nineteenth-century histories of enslavement and racism in Iran, tacitly displacing the existence of Black Iranians across the national landscape. Black American Muslims, particularly Malcolm X, emerged as the ideal form of Blackness. After the 1979 revolution, non-Black Iranians and the Iranian government would continue this focus on US-based racism through an official narrative that repeatedly defined racism as a US-only problem, ultimately cementing the erasures around histories of enslavement and Black Iranians that began with abolition in 1929. Through an analysis of speeches, memoirs, poetry, newspaper articles, photography, and other illustrated media, this article weaves together vignettes to demonstrate how the pervasiveness of racial hierarchies fashioned around US histories came to shift an Iranian vocabulary and conceptualization of race. This article traces the changes in racial discourse during the 1960s and 1970s, the 1979 revolution, and the Iran-Iraq War from an Iranian perspective.
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Miller, Duane Alexander. "Power, Personalities and Politics." Mission Studies 32, no. 1 (April 10, 2015): 66–86. http://dx.doi.org/10.1163/15733831-12341380.
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While Christianity has existed in Iran/Persia since the fourth century, if not earlier, at the middle of the twentieth century almost all Iranian Christians belonged to an ethnic minority, especially the Assyrians and the Armenians. Ethnic Iranians were almost all Muslims, and then mostly Shi’a Muslims. Since the Revolution of 1979 hundreds of thousands of ethnic Iranians have left Islam for evangelical Christianity, both within and outside of Iran. This paper seeks to explore the multifaceted factors – political, economic and technological – that have helped to create an environment wherein increasing numbers of ethnic Iranians have apostatized from Islam and become evangelical Christians. A concluding section outlines Steven Lukes’ theory of power and analyzes the growth of Iranian Christianity in the light of his theory.
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Jahanian Najafabadi, Amir, Shabnam Borhanizad, Alireza Akhavan-Safar, Ana Queiros Barbosa, and Lucas Filipe Martins Da Silva. "Motivation of International Mobility of Iranian Students in Portugal." U.Porto Journal of Engineering 8, no. 1 (February 16, 2022): 51–58. http://dx.doi.org/10.24840/2183-6493_008.001_0006.
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This study investigated the possible causes behind the significant growth of the number of Iranians in Portugal. By considering the published reports, it was found that a major part of the Iranians are students or working in academic fields. A question that arises is why the number of Iranian students at higher educational levels or later academic activities is increasing in Portugal. To investigate this, a survey was disseminated between the Iranians resident in Portugal. The results showed that beside the available scholarships, the immigration policies are one of the main reasons in choosing Portugal. Investments in the educational system in Portugal and incentives for receiving foreign students are additional reasons that have increased the number of Iranians immigrating to Portugal. It was also found that the advanced levels of facilities, living expenses, etc. are other important factors that influence the number of foreign students, especially the Iranians in Portugal.
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Hessami Arani, S., and M. A. Kerachian. "Rising rates of colorectal cancer among younger Iranians: is diet to blame?" Current Oncology 24, no. 2 (April 27, 2017): 131. http://dx.doi.org/10.3747/co.24.3226.
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Background Colorectal cancer (crc) is one of the most prevalent cancers in the world. Although the incidence of crc is currently very low in the older Iranian population compared with Western populations, young Iranians show a rising trend of crc—that is, the age-adjusted rate is close in the young Iranian population compared with the U.S. population, and the rate in older Iranians is much lower.Methods To assess a putative relationship between diet and a rising rate of crc in younger Iranians, a combined text word and mesh heading search strategy identified relevant studies through Google Scholar and medline.Results A critical look at diet among Iranians shows major issues that might be raising the risk for crc. There are also scenarios other than diet for the rise, such as the young age structure of the country. However, the actual scenario is more complex.Conclusions In Iran, crc is one of the most common incident cancers and a common cause of cancer death. Primary and secondary prevention—with attention to a healthy lifestyle, physical activity, and screening—should be enhanced in the general population.
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Shenkar, Michael. "Temple Architecture in the Iranian World before the Macedonian Conquest." Iran and the Caucasus 11, no. 2 (2007): 169–94. http://dx.doi.org/10.1163/157338407x265423.
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AbstractThe article offers a survey of temple architecture in the Iranian world before the Macedonian conquest. Despite the observations that ancient Iranians worshipped in the open air, structures of cultic significance have been discovered in some areas of Eastern Iran. While the attribution of the earliest, second millennium temples to the Iranian tribes is still disputable, Iranians definitely had temples before the Achaemenids. The earliest temples found in the Iranian settlements are the ones from Tepe Nush-i Jan (for Western Iran) and Dahān-i Ghulāmān (for the Eastern). However, it seems that the majority of ancient Iranians, including the first Achaemenids, worshiped under the open sky. Given the nomadic background of the ancient Iranians they probably became acquainted with temple architecture once they came into close contact with the highly developed civilisations, which preceded them in some areas of what was later to become the Iranian World. In general it is impossible to speak of one “Iranian culture” or a unified “Iranian cult” in the second and first millennia BCE; instead, temple architecture demonstrates a variety of different regional traditions. More temples have been discovered in Eastern Iran than in Western. The architectural evidence from Eastern Iran in this period also suggests a complex picture of heterogeneous local cults, at least some of which made use of closed temples. Another kind of cultic structure was the open air terraces. There is also some evidence for domestic cults. Iranian cults also share a number of common, dominant features. Special significance was attributed to fire and ashes. Most temple altars (often stepped) were at the centre of the cult and rituals. Another important feature is the absence of cult statues and images. It is remarkable that most of the temples were erected on the highest point of the site or on an artificial elevated platform.
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Azarpanah, Sayeh, and Maedeh Maktoum. "The Problematic Confrontation of "Us" with the Other: One Dream and Multiple Interpretations." Freedom of Thought Journal, no. 11 (April 2022): 45–64. http://dx.doi.org/10.53895/dpjs1022.
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"Stranger, talk! Tell me, what should I do to awaken Iranians?" This question from Abbās Mirzā clearly portrays an encounter between Iranians and “the other” at the beginning of Iran's modern age. The Stranger is assumed to hold some kind of truth, the revelation of which would lead to the awakening of Iranians. This article considers an Iranian "we" that arises from imaginative confrontations with “the other”, beginning with Akhundov's Maktūbat and tracing "our" imagination up to the 1979 revolution. The 1979 revolution was a unique turning point in the life of "our" dream; its strange difference made “the other” interested to ask, with Foucault: “What are the Iranians dreaming about?” Foucault’s account of the Iranian dream has often been criticized. In favor of the "spirituality" of the revolutionary events, he separated spirituality from violence, and even considered the violence of revolution inevitable. As the fundamentalist government that longed for the Islamic Caliphate continued using violence, the dream turned into a nightmare and Foucault no longer pursued his discussion. To better understand this nightmare, the article examines the 2009 protests in Iran and focuses on Nikfar's argument around "religious truth" that emerges in prison. The article concludes by relating the 1979 revolution and 2009 protests to Žižek’s reading of the “Iranian event”, and argues that the emancipatory potential of Islam should not be ignored because of its violence.
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Arani, S. Hessami, and M. A. Kerachian. "Rising Rates of Colorectal Cancer among Younger Iranians: Is Diet to Blame?" Current Oncology 24, no. 2 (April 1, 2017): 131–37. http://dx.doi.org/10.3747/co.23.3226.
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Background: Colorectal cancer (crc) is one of the most prevalent cancers in the world. Although the incidence of crc is currently very low in the older Iranian population compared with Western populations, young Iranians show a rising trend of crc—that is, the age-adjusted rate is close in the young Iranian population compared with the U.S. population, and the rate in older Iranians is much lower. Methods: To assess a putative relationship between diet and a rising rate of crc in younger Iranians, a combined text word and mesh heading search strategy identified relevant studies through Google Scholar and medline. Results: A critical look at diet among Iranians shows major issues that might be raising the risk for crc. There are also scenarios other than diet for the rise, such as the young age structure of the country. However, the actual scenario is more complex. Conclusions: In Iran, crc is one of the most common incident cancers and a common cause of cancer death. Primary and secondary prevention—with attention to a healthy lifestyle, physical activity, and screening—should be enhanced in the general population.
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Sabaliauskienė, Dalia. "Ritualinis mandagumas (ta’ârof) šiuolaikinio Irano visuomenėje ir tarpkultūrinėje komunikacijoje: Teherano šiaurinės dalies atvejis." Lietuvos etnologija / Lithuanian ethnology 19 (28) 2019 (December 19, 2019): 169–90. http://dx.doi.org/10.33918/25386522-1928008.
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This paper examines the concept and practices of the Iranian ritual courtesy ta’ârof in northern Tehran, based on field-study findings, and analyses its expression in intercultural communication. It examines how contemporary Iranians perceive ta’ârof, what practices of ritual courtesy are commonly found, and whether configurations of the Iranian code of courtesy remain stable in the changing cultural environment. The study employs the theory of face maintenance and data from Iranian face and diaspora research. It shows emic perceptions of ta’ârof, and reveals its practices in Tehran, alongside tendencies of expression among Iranians living in Lithuania. Key words: ta’ârof, ritual courtesy, capital-city culture, intercultural communication, contemporary Iran.
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Saramifar, Younes. "Framing the war in the post war era: Exploring the counter-narratives in frames of an Iranian war photographer thirty years after the ceasefire with Iraq." Media, War & Conflict 12, no. 4 (August 7, 2018): 392–410. http://dx.doi.org/10.1177/1750635218789437.
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The battle between Iran and Iraq ended with a ceasefire being signed in 1988 but the war continued for most Iranians and their leadership. Even today after three decades, the war continues for Iranians who live in the borderlands as they struggle with the landmines and left-overs of the battles. Mehdi Monem, a celebrated Iranian war photographer, frames the pain of Iranians in the borderlands as the counter-narrative that challenges the mainstream frames of propaganda. He challenges the master narrative of the Islamic Republic of Iran that generates meanings for the frames of the war through notions of martyrdom and sacrifice. Hence, I follow his work in the context of the visual culture of martyrdom via an ethnography that explains how Iranians receive the pain of others 30 years after the war at home and abroad.
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Abedinifard, Mostafa. "Iran's “Self-Deprecating Modernity”: Toward Decolonizing Collective Self-Critique." International Journal of Middle East Studies 53, no. 3 (May 12, 2021): 406–23. http://dx.doi.org/10.1017/s0020743821000131.
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AbstractExtant studies of Iranian nationalism accentuate the self-aggrandizing side of Iranian modernity, mainly achieved through, and informing, a process of otherizing certain non-Persians/Iranians, particularly the Arabs. I argue that equally important to understanding Iranian modernity is its lesser recognized, shameful and self-demeaning face, as manifested through a simultaneous 19th-century discourse, which I call “self-deprecating modernity.” This was an often self-ridiculing and shame-inducing, sometimes satirical, discourse featuring an emotion-driven and self-Orientalizing framework that developed out of many mid-nineteenth-century Iranian modernists’ obsessions with Europe's gaze; with self-surveillance; and with the perceived humiliation of Iranians through the ridiculing laughter of Other (especially European) nations at Iran's and Iranians’ expense. To explore this discourse, I re-examine the works of three pre-constitutionalist thinkers and writers within the broader sociopolitical context of late Qajar Iran, surveying their perspectives on shame, embarrassment, and ridiculing laughter, and showing how they were significantly informed by, while also helping to form, self-deprecating modernity. Given the strong, self-colonizing presumptions of this discourse, I conclude the article with a stress on the importance of re-exploring collective self-critical practices in modern Iranian history, culture, and literature with an eye toward decolonizing self-criticism.
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Gholami, Reza, Arezoo Koohzad, Behzad Ghonsooly, and Zargham Ghapanchi. "Relationship between Students’ Gender and their Use of Politeness Strategies in the “Results and Discussions Section” of PhD Dissertations." Dinamika Ilmu 19, no. 1 (June 11, 2019): 75–95. http://dx.doi.org/10.21093/di.v19i1.1475.
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The researcher analyzed the Result and Discussion Sections of 10 dissertations of Iranian PhD students and 10 British PhD students by aiming to investigate their use of politeness strategies using Brown and Levinson’s (1987) taxonomy and its relationship with the gender of the authors. The results proved that Iranian writers most frequently used negative politeness strategies, followed by positive politeness strategies. British writers, like Iranians, used negative politeness strategies more than the others. The next frequent strategy was positive politeness strategies. Moreover, there was a significant difference between the frequency of politeness strategies used by Persian and British writers. Considering the gender, there is a significant difference between the positive strategies used by male and female Iranians. In fact, unlike the Male Iranian authors who used more positive strategies, the female Iranian authors used fewer strategies and this difference was significant. However, that there was no significant difference between the positive strategies used by British male and female participants. Also, there was a significant difference between the negative strategies used by male and female Iranians. In fact, the results show that the female Iranian authors used fewer strategies and this difference was significant. Moreover, there was a significant difference between the negative strategies used by British male and female participants.
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Sariolghalam, Mahmood. "Iran in Search of Itself." Current History 107, no. 713 (December 1, 2008): 425–31. http://dx.doi.org/10.1525/curh.2008.107.713.425.
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Hassanzadeh, Fatemeh, and Shima Moallemi. "L’art populaire : un outil d’éveil identitaire chez l’apprenant iranien." Voix Plurielles 10, no. 2 (November 28, 2013): 120–30. http://dx.doi.org/10.26522/vp.v10i2.846.
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Actuellement la vague d’émigration des jeunes Iraniens a provoqué un état conflictuel dans le contexte de l’enseignement et de l’apprentissage du français en Iran. Loin d’arriver à un enrichissement, l’apprenant iranien lors du choc culturel, se trouve dans une position d’acceptation absolue de la culture occidentale ; ce qui mènerait une démarche interculturelle, s’adressant dans sa première phase à l’identité de soi, vers un échec. Cette recherche consiste à voir où se trouve l’origine de cet échec menant à une crise identitaire et comment, à l’aide d’une démarche pratique, l’art populaire dans le cadre du théâtre expérimental pourrait créer un espace d’éveil identitaire implicite chez l’apprenant iranien.
Popular art: an identity awaking tool on the part of the Iranian learner
Currently the wave of immigration of young Iranians has caused a state of conflict in the context of teaching and learning French in Iran. When the Iranian learners confront the cultural shock, far from becoming a cultural enrichment, they find themselves in a position of absolute acceptance of Western culture, which would lead to an intercultural approach, addressing itself to identity in its first phase, then to a complete failure. This research tries to see the origin of this failure which results in an identity crisis and also to see how the use of popular art in the framework of an experimental theatre could create a space of implicit awakening in the identity of the Iranian language learner.
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HOJAT, MOHAMMADREZA, REZA SHAPURIAN, DANESH FOROUGHI, HABIB NAYERAHMADI, MITRA FARZANEH, MAHMOOD SHAFIEYAN, and MOHIN PARSI. "Gender Differences in Traditional Attitudes Toward Marriage and the Family." Journal of Family Issues 21, no. 4 (May 2000): 419–34. http://dx.doi.org/10.1177/019251300021004001.
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This study compares Iranian male and female immigrants in the United States on their attitudes toward marriage and the family. Participants were 160 Iranians in the United States. A 10-item attitude scale measured the degree of traditional attitudes (a stand taken in the prevalent Iranian culture as opposed to that in the mainstream American society) toward premarital sex, marriage, and the family. Results showed Iranian men scored significantly higher than Iranian women on the traditional attitude scale ( p < .05, effect size estimate = .39). Gender difference remained significant after adjusting for participants' age. The attitudinal disparity between Iranian male and female immigrants observed in this study can provide an explanation for a high rate of marital dissolution among Iranians in the United States. Findings can also help in understanding some underlying issues that contribute to intra- and interpersonal tension among the immigrants with implications in marital and family therapy.
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Zweiri, Mahjoob, and Ismail Zahirovic. "The Arabs and Iranians." Sociology of Islam 8, no. 1 (February 24, 2020): 1–16. http://dx.doi.org/10.1163/22131418-00801005.
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Using the longue durée approach to history, this paper reflects on the long history of Arab-Iranian interactions and identifies three key historical developments which had a defining role in shaping mutual Arab-Iranian perceptions – the fall of the Sassanian Empire at the hands of Arab Muslim army, replacing Pahlavi for Arabic script, and Safavid conversion to Shiʿa Islam, which correspond to three major relational themes – political, cultural and sectarian respectively. Such negative perceptions, loaded with rivalry, suspicion and at times animosity, have defined the trajectory of their relations over centuries, thus rendering their shared history a source of misunderstanding and conflict, rather than cooperation based on mutual understanding and common interests. By looking at each other primarily through the prism of political, cultural and sectarian rivalry as embodied in those three major historical events, Arabs and Iranians, due to the deep-rootedness of mutual perceptions, today fail to recognize their common interests and resolve their differences. Moreover, despite shared history and geography, Arabs and Iranians lack a proper understanding of each other and absent an open and honest dialogue, their relations cannot improve.
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Kholdani, Asef. "The Iranian Time Reckoning and the Periodization of Iranian History into the ‘Pre Islamic’ and ‘Islamic’ Periods." Journal of Persianate Studies 6, no. 1-2 (2013): 235–46. http://dx.doi.org/10.1163/18747167-12341259.
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Abstract This paper, as part of a greater study, aims to shed light upon the failure of Western scholars to acknowledge the chronological schema adopted by Iranians themselves with respect to their own history. It also addresses the confusion, and negative consequences, resulting from when Iranian history was divided two centuries ago into “Pre-Islamic” and “Islamic” periods. This paper will argue for the validity of the time reckoning system developed by Iranians themselves, and by Biruni in particular, as a means to understand this history in the context of Iranian history and cultural traditions. An argument will be made for the fallacy of a chronological system that uses the development of an ideology, as opposed to a historical event, for the lens through which Iranian history is examined.
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Ameli, Saied Reza, and Ehsan Shahghasemi. "Americans’ cross-cultural schemata of Iranians: an online survey." Cross Cultural & Strategic Management 25, no. 1 (February 5, 2018): 119–33. http://dx.doi.org/10.1108/ccsm-10-2016-0176.
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Purpose For about four decades, Iran and the USA have continued to be two most stubborn enemies and this has drawn much research on this subject. Yet, only a very small fraction of this body of research has been allocated to studying the perceptions that the people of the two countries have of each other. Using a mixed method survey, the purpose of this paper is to explore cross-cultural schemata US American people have of Iranians. Design/methodology/approach By way of an e-mail survey, the authors collected 1,752 responses from American citizens across 50 American states. The open ended responses were codified and categorized. Three out of six categories were further sub-categorized. Findings The outcomes showed that about 40 percent of Americans had negative cross-cultural schemata of Iranians with the media being the main source of negative cross-cultural schemata. Conversely, personal contact and communication with Iranians proved to be the source of positive cross-cultural schemata toward Iranians. Other results showed that US American exceptionalism and negative attitudes toward Iranians had a direct and positive relationship with having negative cross-cultural schemata of Iranians. Originality/value As the authors have explained in this paper, very few scholars have taken up the issue of cross-cultural schemata Iranian and American people have of each other. By doing this and several other works, the authors have tried to create a new research interest in academic circles.
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Lucas, Ann. "Understanding Iran Through Music: A New Approach." Middle East Studies Association Bulletin 40, no. 1 (June 2006): 79–89. http://dx.doi.org/10.1017/s0026318400049439.
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Within the realm of Iranian studies, music remains mostly outside the purview of larger social and political discussions of the region. At first glance this may seem appropriate, since even musicians often consider their work beyond the reach of sociological discussions. But the behavior of Iranians suggests that music has a broader social and political role beyond narrowly defined musical contexts. Music is a common part of everyday life in Iran. In traditional contexts such as weddings and other family gatherings as well as in modern settings such as the car, the computer, or the concert hall, most Iranians experience music on a daily basis. Music's influential role in Iranian society has made it the target of constant government scrutiny both before and after the Islamic Revolution. The current Islamic government's need to control and approve of every aspect of music making demonstrates a keen understanding of music's influence in the country. Hence whether Iranians are listening to it, dancing to it, performing it, or banning it, the message is the same: music is a powerful force that affects key aspects of Iranian society. For this reason music can offer a unique perspective on a variety of topics relevant to students and scholars of modern Iran.
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Alekseev, Konstantin Aleksandrovich. "To the question of origin of Indo-Iranians and Tocharians in light of the newest genetic data." Genesis: исторические исследования, no. 12 (December 2020): 34–43. http://dx.doi.org/10.25136/2409-868x.2020.12.34080.
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The subject of this research is the ethnogenesis of Indo-Iranian and Tocharian groups of Indo-European language family. The author analyzes the data on genetic composition of the population of Gandhara grave culture, which is an undisputable archeological evidence of expansion of Indo-Iranians into the Indus Valley, i.e. the place of dwelling of the speakers of Indo-Iranian languages that will be subsequently recorded in the written sources. The results of analysis are compared to the data acquired on the ancient population of the Tarim Basin in Eastern Turkestan, which supposedly is proto-Tocharian. The comparison of mitochondrial DNA detected the only admissible localization of population, which is ancestral for both linguistic groups, as well as outlined the logical chain of migration of Indo-Europeans. The novelty of this research consists in application of the comparative-genetic method for detecting the localization of origin of a particular human population (in this article – Indo-Iranians and Tocharians). The following conclusions were made: additional arguments in confirmation of the genesis of Indo-Iranians and Tocharians from the area of Danubian culture of the Neolithic (linear pottery – Linearbandkeramik, Lengyel, Alföld), as well as well reasons in support the migration model of Indo-Iranians and Tocharians from the area of agricultural cultures of Europe through Eurasian steppes, which can serve as the new foundation for hypotheses on the formation of steppe culture (like grave culture) by the people of European descent.
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Afzali, Mehdi, Ayşem Biriz Karaçay, and Sergey V. Ryazantsev. "IRANIAN IMMIGRANTS’ LIVING CONDITION IN RUSSIA AND TURKEY DURING THE COVID-19 PANDEMIC." SCIENTIFIC REVIEW. SERIES 1. ECONOMICS AND LAW, no. 3 (2021): 101–10. http://dx.doi.org/10.26653/2076-4650-2021-3-09.
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COVID-19 has emerged in a world tightly related to local and international population movements. International migrants are a group of very vulnerable people who are directly and indirectly affected by Covid-19. They face additional barriers rather than the locals, such as language barrier, border closure, visa barrier, etc. The aim of this article is to discuss impacts of Coronavirus COVID-19 on Iranian immigrants’ lives in Russia and Turkey. The 1979 Islamic Revolution led to unprecedented numbers of Iranians leaving their home country. Although many Iranian have immigrated to both countries in the last decades, the forms and patterns of migration of Iranians to these two countries are different. And Turkey has been one of the main countries of destination for Iranian immigrants and it also acted as a transit country for Iranian refugees that left Turkey to Europe. And Russia on the other hand, in the last years, hosts Iranian students who form the most number of immigrants in this country. The qualitative approach, grounded theory is used in this research. We interviewed four Iranian immigrants in Russia and three Iranian immigrants in Turkey online in platform zoom in the Persian language, the age range of our interviewees was from 18-35 years old, two of the interviewees were women and five men. Findings in this study show that language barrier, financial instability, access to information, and in some cases discriminations have been the most important problems that Iranians faced during the pandemic in these two countries. However, they believe that the two countries were quite successful in adapting themselves to the new pattern of life.
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Vahdati-Mashhadian, Nasser, Mohammad K. Hassanzadeh, Javad Hosseini, and Ali A. Saffareshargh. "Ethnic differences in the frequency of distribution of serum cholinesterase activity in the Iranian population." Canadian Journal of Physiology and Pharmacology 82, no. 5 (May 1, 2004): 326–30. http://dx.doi.org/10.1139/y04-030.
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One thousand Iranians belonging to 5 different Iranian ethnic groups were tested for butyrylcholinesterase (BChE) activity and phenotype. The phenotype was measured as percent inhibition in the presence of dibucaine. It was found that the Iranian population had an extraordinarily high frequency of the atypical variant of butyrylcholinesterase. 70% to 80% of Iranians carried the atypical mutation (Asp70Gly) on one allele. This contrasts with European and American populations where only 4% carry the atypical allele. The atypical variant of butyrylcholinesterase is known to be associated with prolonged apnea after administration of the muscle relaxants succinylcholine and mivacurium, and is also thought to be associated with abnormal sensitivity to cocaine toxicity. This study demonstrates that the ethnic background of a person has an important role in a person's response to drugs.Key words: butyrylcholinesterase, dibucaine number, heterozygous genes, different Iranian ethnics, metabolic polymorphism.
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Nurboev, Qurbon, and Achil Buriyev. "“Iranian” term as ethnonym." OOO "Zhurnal "Voprosy Istorii" 2022, no. 11-2 (November 1, 2022): 262–69. http://dx.doi.org/10.31166/voprosyistorii202211statyi34.
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This article will talk about one of the ethnographic groups living in the Republic of Uzbekistan - Iranians, including the emergence and application of the term “Iranian". The authors analyze the use of the term “Iranian", as well as other historical terms: “Persian", “Marvi", and others.
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Shahghasemi, Ehsan, D. Ray Heisey, and Goudarz Mirani. "How do Iranians and U.S. Citizens Perceive Each Other: A systematic Review." Journal of Intercultural Communication 11, no. 3 (November 10, 2011): 1–13. http://dx.doi.org/10.36923/jicc.v11i3.539.
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Whenever we turn our TV news channel on, we are likely to hear about an Iran-U.S. conflict. Images of the leaders of these two countries intimidating each other can be seen in news channels all over the world. When we are talking about Iran-U.S. international relations, most people think of the political relations which this study takes as intergovernmental rather than international relations. In this study, as we are Iranian and U.S. scholars, we tried a systematic review of studies focusing on perceptions the Iranian and American people have of each other. Our systematic review of studies reveals that, Americans have more negative perceptions of Iranians than the Iranians have of their American counterparts. Moreover, we discussed sources for these perceptions as well.
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Fozi, Navid. "A Fragmented and Polarized Diaspora: The Making of an Iranian Pluralist Consciousness in Malaysia." Diaspora: A Journal of Transnational Studies 21, no. 2 (September 1, 2021): 231–58. http://dx.doi.org/10.3138/diaspora.21.2.2021.05.14.1.
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This article explores the diasporic subjectivities of Iranians in Malaysia, specifically how homeland and host country’s national domestic policies and bilateral state relations, in addition to international politics, mold Iranians’ diasporic discourses, organizations, and economics. Positioned within the broader scholarship, my ethnography in Kuala Lumpur identifies the specificity and diversity of Iranian diasporic subjects that embed three accompanying processes of (1) fragmentation along the overlapping lines of the socioeconomic, the political, the ethnic, and the gendered; (2) polarization denoting open opposition of political ideologies and allegiances, religious interpretations, as well as ethnic and gender identities; (3) and pluralization as consciousness accommodating free and equal interaction and communication among diverse groups. Exploring these processes, I argue that the Iranians who observed, discussed, and imagined their own fragmentation and polarization, also developed a pluralist consciousness informed by the host country’s diverse backdrop.
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Worrall, James, and Alam Saleh. "Persian Pride and Prejudice: Identity Maintenance and Interest Calculations among Iranians in the United Arab Emirates." International Migration Review 54, no. 2 (September 10, 2019): 496–526. http://dx.doi.org/10.1177/0197918319860154.
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Given the ongoing tensions between Iran and the Gulf States, it is odd that Persian speakers, and Iranians in particular, living in the Gulf’s Arab States have received so little scholarly attention. Based on extensive fieldwork in both the United Arab Emirates (UAE) and Iran, this article examines conceptualizations of identity and interests within Iranian communities in the UAE. In building an understanding of the diversity of Iranians, while highlighting commonalities across their diverse spectrum, it paints a complex picture of people trapped between pride in their identity and the prejudice they face because of that identity. The article develops the concept of identity maintenance as a key tool, placing this approach within wider calculations of interests and hedging processes embarked on by Iranians within an environment that increasingly securitizes Iranian identity. The case both enriches our understanding of the mosaic of migration in the Gulf and highlights key drivers within processes of identity maintenance. These processes represent a logical outcome of the context of precarity and suspicion that pertains in the UAE, making identity maintenance both similar to and considerably different from more typical migration environments in the West.
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Moaddel, Mansoor. "Secular Shift Among Iranians: Findings from Cross-national & Longitudinal Surveys." Freedom of Thought Journal, no. 12 (December 2022): 1–28. http://dx.doi.org/10.53895/ftj1209.
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To what extent do Iranians reject the foundational principle of the Islamic regime and support secular politics? This paper contends that in 2020, 70% of Iranian adults supported the separation of religion and politics and 30% otherwise, but no more than 9% strongly favored an Islamic political system. These figures rest on the analysis of data from the 2000, 2005, and 2020 surveys carried out in the country, and well-over twenty cross-national and longitudinal surveys in other Middle Eastern countries in the past twenty years – a total of more than 70,000 face-to-face interviews. Despite the caveat that the surveys of people’s cultural, religious, and political values conducted under an authoritarian exclusionary regime inevitably carry conservative bias, the findings still showed Iranians in 2000 attended mosques less often than did people from other Middle Eastern countries and Indonesia. Iranian mosque attendance and religious orientation further declined between 2000 and 2020. Responses to a question concerning the separation of religion and politics in 2005 showed that, at a conservative estimate, 47% of Iranians supported the measure. Using this figure to project how Iranian felt about secular politics in 2020, this paper presents empirical evidence that the decline in political Islam in Iran has been much more remarkable than in other Middle Eastern countries. At the same time, secular politics in Egypt, Iraq, Tunisia, and Turkey were supported by an overwhelming majority of adult respondents. Trends toward secular politics in Egypt, Iraq, and Turkey in the past twenty years were astonishing; in 2020, about 80% of respondents from these three countries supported the separation of religion and politics. Considering this figure, and noting that religious attendance and orientation in Iran declined more dramatically than in any of these countries, that the dominant intellectual trend in Iran has been toward liberal democracy, that more Iranians have abandoned official structures of Shia Islam to practice Sufism in recent years than in the past, and that the rate of conversion to Christianity among Iranians has been higher in the postrevolutionary period than any Muslim-majority country in the Middle East, if not in the world, then a reasonable expectation of the extent of the Iranian support for the separation of religion and politics is placed at 70%. This percentage may be higher today, considering the widespread and ongoing revolutionary movement against the regime and the deep emotional energy that has been mobilized for the overthrow of the system of religious tyranny and the establishment of liberal democracy. This empirically verifiable conclusion supports the resolution of the revolutionary activists the Islamic regime is rotten to the core and contrary to the principles of human decency and the welfare of Iranians.
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Grinko, Margarita, Sarvin Qalandar, Dave Randall, and Volker Wulf. "Nationalizing the Internet to Break a Protest Movement: Internet Shutdown and Counter-Appropriation in Iran of Late 2019." Proceedings of the ACM on Human-Computer Interaction 6, CSCW2 (November 7, 2022): 1–21. http://dx.doi.org/10.1145/3555205.
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To deal with a spontaneous civil uprising following a substantial rise in gas prices, the Iranian security apparatus imposed in late 2019 techno-political measures and blocked access to international websites and services. To analyze these measures, we conducted 19 interviews with Iranians living inside and outside the country. We argue that the concept of the shutdown, as portrayed in Western media, is not perfectly suitable to describe the infrastructural restrictions and propose the concept of an internet nationalization. This paper offers an in-depth analysis of what the nationalization meant and how it affected the lives of Iranians participating or not participating in the protests. We also report on a variety of creative measures, both technical and non-technical, Iranians took to counter-appropriate the government-imposed shutdown of international connectivity. Based on these data, we elaborate on the concept of counter-appropriation.
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Hojabri, Afsaneh. "Iranian Women’s Food Writing in Diaspora." Anthropology of the Middle East 15, no. 2 (December 1, 2020): 179–93. http://dx.doi.org/10.3167/ame.2020.150213.
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Abstract: In light of the recent surge of Iranians’ autobiographies and fictions in the West, this article will examine ‘food writing’ as an emerging genre of diasporic narrative dominated by Iranian women. It will explore the multiple avenues through which these cookbooks/food memoirs seek not only to make accessible the highly sophisticated Persian culinary tradition but also to ameliorate the image of Iran. Such attempts are partly in response to the challenges of exilic life, namely, the stereotypical portrayal of Iranians in the Western media. Three books with strong memoir components will be further discussed in order to demonstrate how the experiences of the 1979 revolution, displacement, and nostalgia for prerevolutionary Iran are interwoven with the presentation of Iranian food and home cooking abroad.Résumé : À la lumière de la vague récente d’autobiographies et de fictions d’Iraniens dans l’ouest cet article examinera “l’écriture culinaire” en tant que genre émergent de récit diasporique dominé par les femmes iraniennes. Il explorera les multiples voies pas lesquelles ces livres de cuisine / mémoires culinaires cherchent non seulement à rendre accessible la tradition culinaire persane très sophistiquée, mais aussi à améliorer l’image de l’Iran. Une telle tentative est une réponse aux défis de la vie en exil, à savoir la représentation stéréotypée des Iraniens dans les médias occidentaux. Trois livres avec de fortes composantes de mémoire seront discutés plus en détail afin de démontrer comment les expériences de la révolution de 1979, le déplacement et la nostalgie de l’Iran pré-révolutionnaire sont entrelacés avec la présentation de la cuisine iranienne et de la cuisine maison à l’étranger.
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Zotova, Julia Aleksandrovna. "Mutual Perception in Contemporary Relations between Russia and Iran: Image of Russia and Iran in History School Textbooks of the Two Countries." Vestnik RUDN. International Relations 21, no. 1 (December 15, 2021): 157–70. http://dx.doi.org/10.22363/2313-0660-2021-21-1-157-170.
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Russia and Iran have maintained continuous diplomatic relations since 1592. During the post-Soviet period, relations between the Russian Federation and the Islamic Republic of Iran have strengthened significantly. The leaderships of both countries seek to turn their relations into a strategic partnership. However, the main obstacle to achieving this goal is the negative perception of the other by the peoples of both countries. The purpose of this study is to understand how modern Russians and Iranians see each other and the relations between their governments. This article examines data from sociological surveys, opinions of Russian and Iranian experts, and analyzes the images of Iran and Russia presented in school-level history textbooks of the two countries. We note negative stereotypes and a distrust of Russia among modern Iranians. Russia receives far more attention in Iranian history textbooks than Iran in Russian ones. For Iranians, the image of Russia as a neighbor is more important than the image of Russia as a great world power. However, the image of Russia in general is negative; Russia is seen as a country to be feared. The negative image of Russia among Iranians is formed through selective and often erroneous interpretation, rather than historical facts. Although opinion polls in contemporary Russia divulge a generally positive image of Iran, the country is not seen as important to respondents - it remains distant, exotic, and incomprehensible. Modern Russians have very faint ideas about their Southern neighbor, Iran. Persia and Iran receive so little attention in Russian school textbooks that it is difficult to talk about the image of this country as positive or negative.
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Taheri-Araghi, M. "Visually Impaired People in Iran: Cultural and Environmental Effects on Orientation and Mobility Services." Journal of Visual Impairment & Blindness 86, no. 3 (March 1992): 151–52. http://dx.doi.org/10.1177/0145482x9208600312.
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This report examines the impact that the Iranian environment has on blind and vision impaired persons, and the mobility systems frequently used by blind Iranians because of custom or because of the unavailability of other systems.
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Khotamova, Sevara. "THE IRANIANS OF BUKHARA." European International Journal of Multidisciplinary Research and Management Studies 02, no. 10 (October 1, 2022): 38–40. http://dx.doi.org/10.55640/eijmrms-02-10-07.
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The ethnography of the Bukhara oasis is described in detail, especially in the works of O.A.Sukhareva. Due to her work, several historical and ethnographic works of O.A.Sukhareva on Bukhara ethnography were created. This article provides information about Iranians of Bukhara from foreign sources, especially Russian and English sources.
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Douzandeh, Ebrahim, Adnan Bataineh, Aisha AbdulAziz Al Marbuii Al Marbuii, and Halima Saif Al Badi. "Exploring National Identity (Re)production: A Critical Discourse Analysis of Iran's Representation on its Official Tourism Website." International Journal of Linguistics Studies 4, no. 2 (June 11, 2024): 50–63. http://dx.doi.org/10.32996/ijls.2024.4.2.5.
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Given the significance of tourism in national identity construction and promotion in current era along with Iran’s need for such an international image promotion, the present study investigated the linguistic texts on the discourse of the Iranian official tourism website to achieve two objectives. Firstly, considering the convoluted interplay among discourse, tourism, and national identity, it investigates how Iranians, in terms of their identity, are represented in the linguistic texts of the discourse used on the Iranian official tourism website. Secondly, it identifies how the discourse either maintains, challenges, or transforms the existing stereotyped perceptions of its identity, embracing its Western represented portrayal in Western media. The current study adopted critical discourse analysis as its framework and used Fairclough’s three-dimensional model as its approach to CDA. The findings of the study demonstrated that Iranians’ authentic and genuine identity, by which they wish to be seen, contests the Western mainstream perceptions of Iranian national identity. Therefore, there is a tendency to transform the prevailing Western stereotypical perceptions of their identity from the producers of the analyzed discourse.
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Sattari Sarbanqoli, Sina, and Sirus Jamali. "A comparative study of painting and architecture stylistics of contemporary Iranian and western arts." Journal of Art and Architecture Studies 10, no. 2 (December 15, 2021): 31–41. http://dx.doi.org/10.54203/jaas.2021.5.
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Iranian art reflects the spirit and inclinations of Iranians, regardless of place and time of origin. Another point is the diversity of works of art which shows that the ancient Iranians had high skills in different regions. Iranian architecture and painting have always been present side by side and influentially throughout history, and this connection persists until today in contemporary Iranian art. The present article is a research on the features and concepts of architectural and painting styles in contemporary Iranian art and a comparative comparison of these two arts which is centered on the concept of architecture and painting. The contemporary architectural styles and tendencies in question date back to the first and subsequent Pahlavi rule. The general objectives of the research are to apply the styles of painting and architecture in Iranian art to achieve the same conceptualism of these two arts. For this purpose, three main categories have been studied: the first part is contemporary Iranian architecture, the second part is contemporary Iranian painting and the third part is a comparative comparison of contemporary Iranian architectural and painting styles. The present research is an analytical and comparative research and the research method is based on the application of styles and logical reasoning. Documentary and library studies and theories of experts are also the basis of this article.
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Killias, Olivia. "Distant friends and intimate strangers: On the perils of friendship in a Malaysian apartment building." Urban Studies 55, no. 3 (July 18, 2017): 554–69. http://dx.doi.org/10.1177/0042098017714931.
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Grounded in ethnographic fieldwork in and around a Malaysian apartment building, this paper explores discourses on and practices of friendship among young Iranian residents. The paper argues that for Iranians in Malaysia, most of them students, forming close social ties always holds the risk not only of personal betrayal but also of political infiltration, and thus making friends is informed by suspicion, anxiety and ambivalence. In the context of both formal state surveillance and informal moral policing in the high-rise, Iranian students often choose to ‘keep their distance’ from other Iranians. By analysing quotidian mutual observation and questioning, mistrust, but also forms of sociality that develop in the dense, cosmopolitan urban contact zone of an apartment building, this paper teases out conflicted narratives about intimacy and distance, and argues that these must be understood in the context of the local, material urban landscape of the high-rise, the uncertainty of life in transit as well as the political context of Post-Revolution Iran.
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FARHI, FARIDEH. "FARIBA ADELKHAH, Being Modern in Iran, trans. Jonathan Derrick (New York: Columbia University Press and Centre D'Etudes et de Recherches Internationales, 2000). Pp. 204." International Journal of Middle East Studies 33, no. 1 (February 2001): 165–67. http://dx.doi.org/10.1017/s002074380146106x.
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In recent years, there has been a plethora of commentary, at times revised daily, regarding the nature of factional conflicts and the marketplace of ideas that elite competition has brought into the open in Iran. Much less analyzed or thoughtfully reflected upon are the kinds of subtle changes that have occurred in different layers of the society that allow Iranians to breathe meaning into, and make sense of, the fast pace of changes at the political top, and to fuel those changes. Precisely how Iranians have fashioned, and are fashioning, their daily life—or, as Adelkhah puts it, “reinventing their modern life”—is the tantalizing focus of this very interesting, albeit rather scattered and cumbersome, book about Iranian culture and politics.
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Ebrahimian, Mojtaba. "ʻAbd al-Rahim Talebof’s Promotion of Nationality and National Sociopolitical Reform in Kitab-i Aḥmad (1890–1894)." International Journal of Persian Literature 8 (September 1, 2023): 41–60. http://dx.doi.org/10.5325/intejperslite.8.0041.
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Abstract Scholars of Persian literature approach ‘Abd al-Rahim Talebof’s Kitab-i Aḥmad (1890–1894) either as a pedagogical treatise exemplifying his stance on the importance of modern education for Iranian children or as an informative text presenting modern European-style scientific advances and discoveries to Iranians. Moreover, they look at contemporary European intellectuals and intellectual thought informing Talebof’s work, especially Jean Jacques Rousseau’s Émile, ou de L’Éducation (1763). In this way, they overlook the role of the contemporary Iranian intellectual discourse in forming Talebof’s work and thought. This article demonstrates that Talebof wrote his book in conversation with the works of both his eminent Iranian intellectuals and their European counterparts. Building upon the current scholarship, this article argues that in Kitab-i Aḥmad, Talebof, in addition to promoting his educational mission and informative goals, lays out his most developed social philosophy, in particular, his theorization of “nationality” (millīyat) or allegiance to an imagined nation. Talebof espouses the idea that Iranians need to own moral and religious commitment to a national community and posits “nationality” as the essential framework within which modern educational and sociopolitical reforms can be implemented.
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Raietparvar, Ana Maria Gomes. "Islam as the Problem, Christianity as the Solution." Anthropology of the Middle East 19, no. 1 (June 1, 2024): 86–103. http://dx.doi.org/10.3167/ame.2024.190106.
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Abstract This article analyses Christian missionaries working on converting Muslim Iranians to Christianity. Their methods are based on a logic of rupture and discontinuity with Islam, presenting Christianity as the solution to a moral-political crisis of Iranians in the Islamic Republic. Anti-Islam is the focus of this conversion discourse. In a transnational Christian network formed by Iranians and non-Iranians, the evangelical missionaries work with methodology that breaks and dialogues with society and the local culture of their target audience, presenting evangelical Christianity as an alternative for Iranians. This research was carried out based on participant observation in missionary groups and Christian churches for Iranians, via digital media and face-to-face, contributing to the understanding of the conversion of Muslims to evangelical Christianity.
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Fayyaz, Sam, and Roozbeh Shirazi. "Good Iranian, Bad Iranian: Representations of Iran and Iranians inTimeandNewsweek(1998–2009)." Iranian Studies 46, no. 1 (January 2013): 53–72. http://dx.doi.org/10.1080/00210862.2012.740899.
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Arakelova, Victoria. "On the Number of Iranian Turkophones." Iran and the Caucasus 19, no. 3 (October 9, 2015): 279–82. http://dx.doi.org/10.1163/1573384x-20150306.
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The main body of the Iranian Turkophone mass generally consists of two parts: proper Turkic groups (the Turkmens par excellence) and the Turkic-speaking ethnic Iranians, predominantly the Azaris, inhabiting the north-west provinces of Iran roughly covering historical Aturpatākān. The number of the latter, usually depicted as a huge multimillion conglomeration, has remained one of the most speculative issues of the field.The article analyses the statistical data concerning namely this segment of the Iranian citizenry.
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Dadkhah, Kamran M. "The Inflationary Process of the Iranian Economy, 1970–1980." International Journal of Middle East Studies 17, no. 3 (August 1985): 365–81. http://dx.doi.org/10.1017/s0020743800029251.
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During the past decade, the Iranian economy has experienced two severe shocks. The first was the huge increase in oil revenues and the subsequent increase in government expenditures. The second was the Iranian revolution, with the concomitant flight of capital and production setbacks. The first shock produced in the Iranian economy severe inflation that, although not unfamiliar to the Iranians, has been unprecedented in scale and is still accelerating. Analysis of the causes of this inflation is important for understanding the course of events and for predicting future trends.
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Partovi, Pedram. "Televisual Experiences of Iran's Isolation: Turkish Melodrama and Homegrown Comedy in the Sanctions Era." Review of Middle East Studies 52, no. 1 (April 2018): 115–34. http://dx.doi.org/10.1017/rms.2018.4.
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AbstractThis essay examines the television viewing habits of Iranians since 2010, when the first of a series of crippling international sanctions were imposed on Iran after diplomatic efforts to curb the country's nuclear program stalled. Like many others in the region, viewers in Iran have been swept up by the recent wave of Turkish serials, which a new generation of offshore private networks dubbed into Persian and beamed to households with illegal satellite television dishes. These glossy melodramas provided access to consumerist utopias increasingly beyond the reach of Iranians living under the shadow of sanctions. Despite the enormous popularity of Turkish television imports with Iranian audiences, the Islamic Republic's networks managed to broadcast some successful “counter-programming” during this era of economic and political isolation. The comedy Paytakht/Capital (2011–15), more specifically, eschewed the glamour and glitz of many Turkish serials for ordinary characters living rather ordinary lives in small town Iran. In doing so, the series highlighted not only the problems that the sanctions regime created or exacerbated in Iranian society but also the virtues of remaining on the margins of a neoliberal global economic order. The essay concludes by asking how Iranian audiences might enjoy both Capital and Turkish melodramas simultaneously.
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Faraji, Ali, and Yosra Daeechian. "Modular Design of Urban Furniture for Relaxing and Dining Based on the Iranian-Islamic Life-Style." Advanced Materials Research 933 (May 2014): 649–54. http://dx.doi.org/10.4028/www.scientific.net/amr.933.649.
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What can mean Iranians life, is identity thats comes from their rich culture and its roots refer to native Iranians customs and Islam commands. Family in Iran is the basic and main element in the society that because of keeping Iran identity and culture, should attention to its essential requires. Keeping close and effective relationships among Iranian family members can be achieved by designing recreational spaces for spending Leisure. The main purpose of this paper is designing urban furniture for families resting and serving a meal in the urban space. Unfortunately in the current product there is not any sign of Iran-Islamic costume and culture. By making use of library as well as field research by employing questionnaire, personal interview and observation manners as interaction design tools, design criteria are obtained and finally, the premier design with details is illustrated.
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Shariatzadeh, Hooman, Farid Najd Mazhar, Meysam Fathi Choghadeh, Mohsen Motalebi, Farhad Soltani, and Seyda Bahamin. "A Bibliographic Analysis of Studies Published by Iranians in PubMed Related to Shoulder and Elbow." Journal of Research in Orthopedic Science 8, no. 4 (November 1, 2021): 177–82. http://dx.doi.org/10.32598/jrosj.8.4.770.1.
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Background: It is the goal of medicine discovery to help patients. It is therefore important to analyze studies published by Iranians in PubMed related to shoulder and elbow problems. Objectives: We conducted a bibliometric search to determine the number of papers published by Iranian scholars in PubMed related to shoulder and elbow. Methods: A search in PubMed database was conducted using 129 keywords such as shoulder, cubitus, bankart, rotator cuff, olecranon, etc. Articles with at least one author from Iran published from 1995 to 2021 were selected. The selected papers were studied in terms of the institution name, study subject, total number of papers, study design, contribution rate of Iranian orthopedic surgeons each year, annual number of papers published by Iranians in five journals with the greatest impact factor, and in journals with an impact factor. Results: There were 463 eligible articles in the field of shoulder and elbow (17 per year); 89 (18%) were clinical trials, and 375 (82%) were retrospective studies. Fracture dislocations were the most common study subject (17%), 11 % related to shoulder and 6 % related to elbow. Among shoulder related articles, the most common study subjects were fracture dislocation (24%), brachial plexus (14%), rotator cuff (12%), and tumor (6%). In elbow related articles, the most common study subjects were fracture dislocations, tennis elbow, and cubital tunnel syndrome (23%, 21%, and 16%, respectively). Conclusion: Although the number of articles published by Iranians in the field of shoulder and elbow in PubMed has increased significantly in recent years, there is still a long way for Iran to become a science exporting country.
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Ansari, Ali M. "Iran without the Iranians: The Troubled History of Iranian Nationalism." Bustan: The Middle East Book Review 6, no. 1-2 (December 1, 2015): 70–79. http://dx.doi.org/10.5325/bustan.6.1-2.0070.
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Abstract Iranian nationalism and its implications for historiography remains one of the more contested areas of study among scholars of Iran and most studies will make reference to it consciously or unconsciously in their discussion of continuity and change. Two broad schools of thought have emerged; one that is radically modernist in its approach, drawing on the ideas of Edward Said, while the other derives its inspiration from the Cambridge school and the field of hermeneutics. This impressive collection of essays suggests the former and excels at the latter, with diverse studies analyzing the origins of nationalist ideology and its successes and failures over the last century. Imbued with Enlightenment ideas, Iranian nationalism has yet to succeed in transforming itself from an ideology of state control to one of social emancipation as its founding fathers had hoped.
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Ansari, Ali M. "Iran without the Iranians: The Troubled History of Iranian Nationalism." Bustan: The Middle East Book Review 6, no. 1-2 (December 1, 2015): 70–79. http://dx.doi.org/10.5325/bustan.6.1-2.70.
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Abstract Iranian nationalism and its implications for historiography remains one of the more contested areas of study among scholars of Iran and most studies will make reference to it consciously or unconsciously in their discussion of continuity and change. Two broad schools of thought have emerged; one that is radically modernist in its approach, drawing on the ideas of Edward Said, while the other derives its inspiration from the Cambridge school and the field of hermeneutics. This impressive collection of essays suggests the former and excels at the latter, with diverse studies analyzing the origins of nationalist ideology and its successes and failures over the last century. Imbued with Enlightenment ideas, Iranian nationalism has yet to succeed in transforming itself from an ideology of state control to one of social emancipation as its founding fathers had hoped.
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Stolper, Matthew W., and Muhammad A. Dandamayev. "Iranians in Babylonia." Journal of the American Oriental Society 114, no. 4 (October 1994): 617. http://dx.doi.org/10.2307/606166.
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Stone, R. "Iranians Seeking Uranium." Science 311, no. 5761 (February 3, 2006): 591b. http://dx.doi.org/10.1126/science.311.5761.591b.
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