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Education and Training were of great importance in Iran since ancient times. It was further developed along with Islam uprising. Education centers were also flourished at the same time. The process of the religious sciences schools initiated in Saljuqid era formally when the Nezamies were established. They continued their survival more or less until Qajar era, So that we find most of mosque-schools in Tehran as the time capital of the country that is why we believe that the study of such buildings from the view points of the architecture and the related decorations is a must. The greatest and the most important mosque-schools of the Qajar era in Tehran is the old Sepahsalar. It has experienced the least changes in more recent times; so it is an original sample of the mosque-schools. In this paper we attempt to study and consider the architecture and decorations characteristics of this building. Therefore, we evaluate its history, general map, spatial and functional elements and decorative methods applied in this mosque-school through a descriptive-analytical approach.

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Iranian architecture was subjected to chaos and confusion from the late Qajar and early Pahlavi era. In this period we see the simultaneous construction of buildings, each representing one of the schools of a distinct period of history. The diverse and often conflicting tendencies in architecture of this period were mostly due to the differences between the political and ideological trends of this era of history, grounded in the political current of late Qajar and early Pahlavi. These different orientation have led to the institutionalization of a new style of architecture in the Qajar period that caused Iranian architecture to blend some specific factors of its form to those of far East, and put tradition and modernity face to face that is artistically pleasant. Combining tradition and modernity in architecture begins in Qajar. Numerous trips of kings and princes to Europe are the main cause of modernization arrival to Iran. This trend became faster in the period of Nasereddin Shah and Persian art took great strides during the Qajar king. Qajar is the period of conflicting architectural values and ideas, and diversity in urban architectural trends and styles. This diversity and contrast which is influenced by various factors of different approaches to modernity and tradition, can be mostly seen in the field of residential architecture, so that, the architecture of this period has been called, housing architecture or residential architecture. From the engravings of pillars and entrances to elements such as pediments and even windows forms and volumetric adaptation form the buildings only show a part of Qajar era architecture. This mixture occurred not only in architecture but also with changes in other organs and Iranian social phenomena, which, in its own time, was considered as modernism. In this paper, In addition to defining tradition and modernity, the following questions will be answered: (1) how is the confrontation of Iranian contemporary architecture (Qajar period) with East architecture? , (2) is it possible to see any relationship between architect’s designing of architectural elements and their time of formation? To find answers to these questions, arguing settlement method / technique of cross - sectional - interpretation is used. To collect opinions (informed people in the field of Architecture) questionnaire technique is used. The results show that, in recent one hundred and fifty years, modernity, has thrown light on many aspects of Iranian society, many theoretical and political conflicts of this period, from "Islamic solidarity" to "westernization", “Constitutionalism Movement "to" Islamic Revolution ", from "Marxism" to "Ziaeeian and Pahlavian modernity" and from "Alavi Shia" to "ideas of progress", were all part of efforts towards transforming, modifying, or enforcement and closing modernity. Changes in Iranian architecture during the Qajar and architectural trends towards West architecture, has not occurred uniformly and homogeneously and this is not encompasses all segments of the society; It was first emerged in the palaces of kings and then nobility. Emerging a gap between rich and poor classes and a heterogeneous picture in architecture of city was natural at this stage; riches’ houses became increasingly luxurious and those of poor were in traditional and old form. This resulted in the duality and conflict in the appearance of city. It means that the impact of European architecture was firstly revealed in royal buildings, then in public buildings and finally in residential architecture. These influences are mostly in the architectural forms and not in the methods or construction. In the late Qajar period, European architecture can be seen in all sectors and buildings. Complex decoration and tore the can be notably seen in Qajar architecture, these characteristics dates back to the introversion of Qajar architecture. Much attention has been paid to interior side and this part was separated from outside by complex decoration, but it gradually changed, since on the one hand, the materials used in construction were changed and new materials were used in construction, on the other hand, at late Qajar and early Pahlavi introversion changed to extraversion. The walls became short and exterior facades were noted, the spaces became more creative and diverse, and In a word, we can say that Naserrian fence was broken. In the meantime, many buildings, constructed in the Qajar period, were affected by Western architecture. In this study, we will examine more than fifty buildings of this historical period, recommended by the professors, but due to the limitation of this paper, only two outstanding works which were accomplished in the form of questionnaires, will be mentioned. After examining some architectural samples, we will find out more about the logical relationship between passage of time and West architecture and the historical importance of building. In term of historical period, a logical relationship is seen between the passage of time and West architecture. Based on the tests conducted, the correlation value is 48%, that with regard to 0.002 error, this is a substantial and highly significant number. In other words, the more we approach the end of the period, the more the building are under the influence of West architecture. This diversity and contrast which is influenced by various factors of different approaches to modernity and tradition, can be mostly seen in the field of residential architecture, so that, the architecture of this period has been called, housing architecture or residential architecture. In terms of historical importance of the building, the more we approach the end of the period, the relationship become more significant. Correlation value of 0.058 and the error rate of 0.017, show a relatively accurate and proper relation, so that we can expect that the building of the late Qajar have more historical significance than those of the early period. Likewise, in term of the significance of the contemporary building, there is also a significant relation. And again, the more we approach the end of the period, the relationship become more significant. This is quite evident according to Table 3 and 5.

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What most differentiates Qajar era from other eras in the Iranian’s history may be the appearance of new urbanism and new pathways that became a component of the texture of the city and made Tehran more and more Europeanized. What is of great importance here is the textural transformation of Tehran and other Structural and Spatial changes that occur along with or followed by this transformation. One of the most important changes is the transformation in the physical characteristics of the residential buildings and their association with urban streets. To identify this system of transformation, one should recognize the characteristics of Tehran's urban texture, especially housing structures-from beginning of Qajar, up to its end- and scrutinizing variations. This encompasses the main core of the present paper which mainly resulted from field studies that are descriptively and comparatively presented here. Therefore, Qajar era could be considered as the origin of essential alteration in urbanism, space construction, and house building. The era in which the old texture of the city and the traditional assemble of houses dissolves and new texture resides. Although all these changes took place in one historical era, but considerable variations can be seen due to domestic characteristics of every district.  

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Qajar wall painting includes different fields and works dispersed in various locations such as royal buildings, private houses, public places and holy shrines under the dynastic rubrics, epic, sensual and religious contexts. Religious murals in shrines and tombs, especially those depicting Prophet Mohammad's Mi’raj are among the ones which could be seen in such places.
Mi’raj has been described as both a physical and spiritual journey. A brief sketch of the story is in surah al-Isra of the Quran and other details come from the hadith, which are collections of the reports, teachings, deeds and sayings of Muhammad. In the Isra, Muhammad traveled on the steed Buraq to "the farthest mosque". Traditionally, later Muslims identified the mosque as a location in the physical world, the Al-Aqsa Mosque in Jerusalem. At the mosque, Muhammad led other prophets in prayer. He then ascended to heaven in the Mi'raj journey where Prophet Muhammad spoke to God. The remembrance of this journey is one of the most significant events in the Islamic calendar. Due to the significance of this event, it has been manifested in the realm of art from days of yore.
Although we can find different stages of this historical-religious event in the works of lithography and miniature, not many of them have been studied in the field of wall painting and popular arts. Having
examined such works of art, some questions are proposed as follows: firstly, what are the structural and aesthetic elements in these religious wall paintings? Secondly, how these elements are depicted and what similarities and differences do they share with works of lithography and miniature? The results of this research done in analytic and comparative methodology reveal that these wall paintings are more, in term of quantity, distributed in northern provinces of Iran and the scenes related to "visiting the lion" prevail as a result of Shiite beliefs. But the illustrated scenes and stages in lithography and miniature are more diverse including different events. Of other things we should note and compare in here are the execution and decoration of works besides the style of depicting the elements, their colors and sizes as well as the background of each medium and some other slight differences.
As to the differences of artworks in these three artistic media, we should mention that in works of miniature and lithography, there are more stages and episodes to be seen. Furthermore, due to the technical and expressive capacities of each medium, there are more figures and details in miniature in compare to those of lithography and on the other hand, more ones in lithography than wall painting. But as to the similarities, there some points to be noted. The central position of the Prophet and his praising of God during the journey of Mi’raj, the adaptability of the clothes and other elements with the features of the era in which paintings have been executed, and lack of perspective as well as depiction of the climax of the story with somewhat epic aspects are all among the similarities in each of the works of the three fields.

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    Abstract The Constitutional revolution in Iran at the late Qajarid dynasty resulted from a coalition of middle classes; however, it failed to be consolidated. This paper applies the structural-institutional approach to explain the instability of constitutional achievements and fragile coalitions between the revolutionaries. Five structural-institutional factors will be discussed as the causes of fragile coalitions. Analytical narrative is the method for explaining events. A matrix of institutional arrangements including imbalanced class structure, economic deficiencies, world-system situation, and incapacitated state were identified as the main factors that created instability. But the effect of weakly founded political institutions of constitutional period was the most important factor of the fragile coalitions, which resulted in conflicts between the political actors, loose agreements, and lack of structured system of decision making and achieving common aims.        

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Prohibition of the slave trade that started from the late 18th century from France and gradually spread over  the Europe; At the beginning of the 19th century it came to Asia and then to the Persian Gulf region. The leader of this process in the Persian Gulf were English people who were somehow trying for more consolidated position and Protection of their interests in region. The struggle continued to early 20th century. Causes formation and persistence of this process for almost a century, are significant issue that is dealt with in this study through critical discourse analysis of Norman Fairclough. This method has an Intertextual approach and texts as Susceptible Graph Processes, movements and political and social change applies. Therefore, the present research focused on  selecting of a portion of the notes by Amir Kabir and Justin Sheil, minister in Tehran, that between 17 Rabi al- Thani to 10 Jumada al-Awwal 1267 concerning the prohibition of the slave trade were written, this process has analyzed and thereby, influence and dominate the "discourse imperialism" in the relations of power and in contrast the weakness of rule-based "discourse absolute despotism" of Qajar, the main causes for the formation and persistence  of the struggle against slave trade during this period, has been considered.  

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The abundance of Iranian jokes, especially about the elite governors of the Qajar era, is important to examine their position in the political life of the mass. Conciseness and irony, as well as the inherent attraction of humor, have fostered the spread of these jokes in society and made them an effective tool in the political struggle of the mass. The question is whether these jokes seek to disrupt one of the official narrative sections of the government and which areas of domination have been denied? Our hypothesis is that among these jokes, the ones that challenged the authority of the state and the inherent nature of its components for the general public have a special place. In the case of jokes denying the authority of the state, there is a clear disobedience of the mass representative to the representative of the government, which leads to the success of representative of the mass, and in the jokes that confront the claims of superior elites, significant personal weaknesses were observed. Simultaneously by this jokes, people challenged the domination of power and dignity, and their efforts were aimed more at neutralizing domination. The theoretical framework of research is based on the theory of "hidden narratives" by James C. Scott, who tried to explain the resistance of the mass to openly criticize power without protest. So far, no research has been done to analyze the political jokes of the pre-constitution period.
 

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Today, in historical and cultural studies, objects and images are also called sources of information as text- document. They are important not only to supply the information of written sources, but also to provide information enabling writers of historical texts who have not been able to express them. Examining these works and reading commonly used cultural themes can help better understand public opinion and lifestyle. The themes of magic and amulet are derived from the main doctrines and ways of thinking. The common cultural and religious ties that unite them are closely tied to the popular culture of the people. In the context of this study and in order to understand the influence of ideology and religion on the material culture of the Qajar period, the authors have tried to apply different themes to these works by studying the case of armbands to answer the following question: how do Islamic Shi'a notions fit into the apparent structure and patterns of Qajar armbands? Research methodology is descriptive – analytical. In this research, this issue has been addressed in two parts of the position of Iranian -Islamic culture and the formal and cultural annexes of amulets (narratives, codes and decipherments). The result of this study, while demonstrating the direct effect of Shia and Islamic beliefs on Qajar periodical armbands, showed the direct effect of popular beliefs on how these works are used and designed.
 

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The Iranian folk culture originates from ancient time so that Iran can be considered the origin of ancient rituals and beliefs. Kermānshāh province is one of the regions rich in cultural heritage. Therefore, the beliefs of its inhabitants may well reflect the folk culture of this region. In the same vein, as an important element of folk culture and literature, the crystallization of this rich culture in these deeds is highly important and remarkable. By adopting a descriptive-analytical research methodology, the current research investigated the attributes of folk culture and literature in five deeds of Qājār Era in Kermānshāh Province. The results indicate that these texts are the best indicator to observe people's thoughts during Qājār period and can be clearly seen in the reflections of folk culture and literature. The expressions of professions, instruments, weight and quantity, titles, curse and prayer, measurement and religious rituals are among the material and spiritual elements that have been analyzed, identified and investigated in these deeds.
 

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 Haadi Yavari, Ph.D.
 
Abstract
The transition eras are quite significant in the precise depiction of the process of literature history and defining causes and reasons for change in literary genres and also the literary taste. In the Iranian history of literary fiction, transition from the long traditional story (romance) to novel is among the most prominent transitional periods. This paper reviews the early works similar to novel created in the Persian literature, then surveys reasons leading to the creation of the works written during the transition era, showing how the series of factors related to the court of Naser-edin Shah Qajar, although made this change slow, was ultimately influential in forming the direction of this change in the path of literary fiction towards the novel era. As a matter of fact it can be said that the Naseri court was the transitional path from the traditional story towards the novel era.
 

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The purpose of this paper is to explain the sociological analysis of the divide of Iran in Qajar age. So by bringing up the question “the divide in Qajar age is the product of central government weakness or change the balance of power in central governments in the capitalist world (global) system” use sociological approach to study this socio-historical reality. Accordingly, this paper argues that the dissociation of some parts of Iran and geographical change in the country in Qajar age is a social change that according to Valrshtayn the change is took into account in the texture of a global system historically. For this purpose, In explaining the factors affecting the separation, The role of internal factors and external factors both are examined. The research method is historical case study and the data collection method is the library collection. For this purpose, In explaining the factors affecting the separation, The role of internal factors and external factors both are examined. The research method is historical case study and the data collection method is the library collection.

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The ritual of "The King of the Sacrificed Camel" is one of the rituals about which various reports have been mentioned in the historical sources of Qajar era. In this ritual, a man who looks like the king, gets on a camel in Eid al-Adha. But the camel is sacrificed, the man falls down, and loses his superficial kingdom in severe humiliation. However, the study attempts to seek why the government allowed a man similar to the kind to be humiliated? And why this ritual is held in Eid al-Adha? The assumption is that the rite follows the rites of "Temporary Kingdoms" that were held from the ancient ages to recent eras in different territories. The people of these territories believed that the weakness or illness of the king caused drought, epidemic, and famine. So, they had to kill the king before the indications of weakness unfold and his ghost could be transferred to his successor in full health. However, after a while, killing the king converted to the killing of a man similar to the king, and then killing of this man was converted to his punishment and humiliation, though in some cultures an animal was sacrificed instead of him. The ritual of "The King of the Sacrificed Camel" contains both the humiliation of the temporary king and the sacrifice of an animal. The similarity of animal sacrifice in this ritual and Eid al-Adha helped the organizers to use the legitimacy of Eid al-Adha to continue this ritual. The study employs the phenomenology of Edmund Husserl.
 
 

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Rumors about the rulers formed an important part of the political culture of the people in the pre-constitutional period. Therefore, it is very important to know the role of rumor in the political action of the subordinates and its function in the face of domination. Our research questions are: In which part of the political life of the people was spreading rumors used? And which of the domains did it challenge? Our assumption is that rumor was used in all three main approaches of the subordinates: denying the official narrative of the government, thwarting the strategies of the rulers in shaping this narrative, establishing dialogue with the hegemons, and paving the way for rebellion. Rumors cast doubt on the capability of the government’s military forces. It denied the claim of inherent superiority of the ruling elites. It also rejected the ruler’s adherence to religious precepts. Some rumors also incited the people to revolt. In addition, people turned their hopes and aspirations into rumors as an excuse to reduce exploitation. The theoretical framework of the research is the theory of hidden transcripts by James C. Scott. He has tried to identify and explain the methods of the lower classes to resist domination.