In Iran and the countries influenced by Iranian culture, on the thirteenth day of Farvardin, every year, people leave the house and go on excursion outdoor from morning to night. This day, called Sizdah Bedar, is one of the most important rituals. Nowruz's famous ritual that has no history in ancient literary and historical sources, and the first related documents belong to the time of Fath-Ali Shah Qajar. The memories and travel guides of the Qajar era show that the Shah and the royal court as well as the public have officially and widely celebrated the thirteenth day of Farvardin, and that in the ancient Iranian beliefs, the "thirteenth day of July was sinister. According to the words, the thirteenth day of all the Iranian months were sinister. Regarding this historical background on the sinister nature of 13^th, Iranian at Qajar era had believed in this day their homes might be destroyed and also the New Year calamities have been destined on this day. To this end, they were going to the plains and gardens to relax and save themselves from the losses of that day. Contemporary scholars have also brought up various guesses and views (at least 14 opinions) about the cause of the “Sizdah Bedar” ceremony among which symbolism of the thirteenth day for the thirteenth millenary in Iranian beliefs –which shows the end of the twelve thousand-year-old universe and the beginning of the final disturbance and destruction- sounds more likely. To do the present research, the authors benefited from a review of many literary and historical references, writings and research of contemporaries with specific precision (in print, language corpora and soft wares) and then on the basis of the evidence obtained from the history of the Sizdah Be Badr discussion and conclusion have been presented.

One of the important issues of the Qajar period was the arrival of a large number of European physicians in the geographical area of Iran and their treatment activities. Due to being strangers, these physicians were not very familiar with the social conditions and relations prevailing in this space and could not establish a proper connection with the host society. In this study, based on the main sources of Qajar history and descriptive-analytical method based on historical sociology, the socio-cultural interactions of European physicians with the host society are analyzed based on the concept of "stranger" invented by Georg Simmel. The questions of this research are: How were the mental and practical actions of European physicians in the host social space? What has been the reaction of the host community to them? What effects have stranger-host interactions had on the professional performance of these physicians in the health and treatment process of Iranian society? The findings of this study indicate that European physicians due to their actions due to being strangers to the host social space such as neutrality, having a clear accent and transparency; Freedom from any restrictions, prejudices and prejudices; Disregard for the social, political, etc. categorizations, which often lay in their objectivism, failed to establish the necessary convergence with some of the actors of the host society (the group of traditional sages). Instead, the sages looked at these doctors as strangers and did not accept them into their group for a short time. But another part of the host community, ie patients, has accepted them and as a result, the impact that these doctors have had on the treatment process of Iranian patients has been a positive trend.

The aim of this study is to examine economic power in the Qajar era as part of Michael Mann's quadruple social power approach. Michael Mann distinguishes four sources of power: political, ideological, military and economic. The art of the research is qualitative and its method are Bibliography, Which is carried out with the analytical method of Michael Mann. According to Mann, the four sources of social power are measured using various indicators. The main assumption of the research is that there are four sources of power in the Qajar era. Economic power is one of the most important sources of power in the Qajar era. The four sources of power and consequently the social impact of these sources of power, namely the court, the clergy, the chiefs of the tribes and nomads and the merchants, were in close and constant contact with one another. The results of the research show that the social representatives of economic power, business people, tried to maintain their independence in interaction and confrontation with other representatives of social sources of power such as the court, clerics and tribal and tribal leaders. Such conflicts led to an overlap of social actors, the two sources of economic and ideological power, the merchants and the clergy. The constitutional revolution and the tobacco movement were the end result of an overlap, followed by the collaboration of social agents from two sources of economic and ideological power as opposed to political power.