Nadia Abdelhamid Abdelmegeed Abdelwahed, Bahadur Ali Soomro
Corporate sustainability (CS) has become the world’s most persistent matter, which enormously enhances the success of organizations. The purpose of the study is to explore the factors that affect CS in small and medium-sized enterprises (SMEs) in Saudi Arabia. The study develops a model based on vigorous literature and proposes a few hypotheses based on the studies of Moslehpour et al. (2022) and Wijethilake et al. (2023). The study employed a survey strategy and found the results on 336 valid samples. The researchers applied a path analysis using SmartPLS 4 to predict the effects. The results of the study demonstrate a positive significant impact of organizational culture (OC), business infrastructure (BI) and corporate governance (CG) on CS. On the other hand, corporate alignment (CA) is a negative significant predictor of CS. Besides, CG mediates the relationship between OC, BI and CS but does not mediate the connection between CA and CS. The SMEs’ top management may enhance performance by considering OC, BI, CA and CG constructs. Finally, the findings support to literature to overcome gaps in the direct and indirect role of CG integrated with OC, BI and CA towards CS.
پژوهش حاضر با هدف ترسیم نقشۀ راه تعالی و مقاومسازی فضای فرهنگی براساس سیاستهای کلی نظام با دو رویکرد کیفی و کمی انجام گرفته که ازلحاظ طرح، اکتشافی و ازنظر نوع در بخش کمی، توصیفی است. در بخش کیفی، از روش دادهبنیاد و در بخش کمی از مدلسازی معادلات ساختاری استفاده شد. مشارکتکنندگان در بخش کیفی 30 نفر از اساتید دانشگاه، مدیران و خبرگان فرهنگی استان اردبیل بودند که بهروش گلولهبرفی انتخاب شدند. در بخش کمی، براساس روش نمونهگیری تصادفی طبقهای، کلیۀ کارشناسان فرهنگی ادارات دولتی استان بهتعداد 279 نفر بودند که مطابق جدول مورگان 162 نفر از آنها انتخاب گردیدند. مجموعۀ دادههای حاصل پس از طی فرآیند مستمر رمزگذاریهای باز، محوری و گزینشی و استفاده از نرمافزار MaxQDA، درقالب 128 رمز باز، 67 مفهوم، 11 مقوله و 6 طبقه براساس رویکرد سامانمند سازماندهی شدند. نتایج حاصل از خروجی نرمافزار Smatr PLS و آزمون حداقل مربعات جزئی، شاخص ’’بازنگری و بهسازی در طراحی فضاها و بهینهسازی خدمات با هدف کاهش اختلاط غیر ضروری پسر و دختر‘‘ با ضریب مسیر 830/0 بهعنوان اثرگذارترین شاخص شناسایی شد. همچنین، یافتههای پژوهش نشان داد که مقولۀ ’’نهادینهسازی فرهنگ عفاف و حجاب‘‘ مؤثرترین مقوله در نقشۀ راه ترسیمشده بوده است.
Social sciences (General), Organizational behaviour, change and effectiveness. Corporate culture
One theme that is rarely addressed or explicitly studied in relation to research processes, at least among Nordic researchers, is time. This may seem puzzling, especially in the case of change-oriented research approaches, in which processes are a key element. One can hardly think of processes without considering the time perspective. This issue of Research and Change addresses the question of how time may be understood as a dimension in research, and in processes aiming at change. Change is linked to time, as change takes time, it happens over time, and it becomes discernible in the course of time. Time therefore becomes a factor, perhaps indeed a method or a research tool, when processes of change are initiated, supported, and studied. The articles in this issue are inspiring and thought-provoking contributions to the ambition of understanding the qualities and significance of time in change processes.
Organizational behaviour, change and effectiveness. Corporate culture
Introduction
The factor of textual coherence and sentence relation are divided into three categories according to Halliday and Hasan:
A) Lexical factor: including repetition, synergy and semantic domains.
B) Grammatical factors: including referral, replacement and deletion.
C) Connective factors: including conjunctions (Yahaghi and Fallahi, 2011, p. 331).
New linguists, in the course of their early studies, have relied only on the description of less linguistic units and have not paid attention to the study and analysis of disciplines beyond such as in the critique of these research approaches (De bougrand and Dressler, 1981, p. 21). Gradually, with the development of linguistic research and the development of new theories, Noam Chamsky's rotational method, became a concept between sentences, and the basic need for study was concentrated within the organization of the text so that the text could be studied by linguists as a larger linguistic unit. (Ibid 104-130).
As a result, it led to the discovery of semantic relationships between elements of language which arise from the function of elements of coherence in the text.
Methodology
Since from the end of 20th century, a more detailed study of speech has been opened especially with patterns such as the pattern of cohesion and on the other hand, Khaghani in Persian poetry is a symbol of the strength and stability of poetic speech in the form of Ode.
One should examine to see if the pattern of coherence confirms the coherence of Khaghani's speech. In the prevalence of some fascinations, it seems necessary to see and explore the magnificent Persian text from new perspectives in order to show their originality' strength and coherence.
Discussion
In 1976 Halliday and Hasan divided English text cohesion tools into three categories: Grammatical tools including “referral”, “substitution” and “deletion”. Link tools including conjunctions; and lexical tools including repetition. In 1985 they expanded this division into another joint work.
It is the coherence consistency and integrity of the text that keeps the components of the text together; That is the meaning of lexical units within each sentence depends on the other units within the same sentence (Taki, 1999, p.73-81).
Text coherence refers to the set of links and relationships that exist between the components of the text. These links and relationships distinguish the text from randomly stacked sentences and turn it into a coherent whole (Lotfipur, 1995, p. 110). Vocabulary coherence based on the relationship that lexical units of language have with each other in terms of the content of their meanings and the text trough these relationships can be continuous and coherent (Mohajer & Nabavi, 2014, p. 64). Word has no meaning in isolation. The meaning of a simple or compound word is related to other words in the language. The main task of semantics is the clarify words and determine these semantic relations (Tarask, 2001, p. 18).
Recursion has the highest value among the elements of other words and increase the musical level of the poem, the stability of the words, the unity of the subject or the embodiment images and poetic emotions and feelings and the single theme and solidarity of the verses and connect them with chains (yavari, 2000). Recursion comes in several forms: repetition, contradiction, semantic inclusion, synonym.
One of the factors of the lexical coherence in the text is the factor for repetition. According to Halliday, repetition is the most obvious type of lexical coherence. The cohesive factor of repetition includes all morphological construction of a word (yavari, 2018, p. 163-192).
In Khaghni's view like the formalists, the word has a special importance to the extent that various literary techniques such as: prosody, repetition of sounds, repetition of syllable in words, etc. As a tool to draw the reader's attentions to the word element (Alavi Moghaddam, 1995). The thirst for word choice is clearly evident in Khaghani's words (Tajlil & Musavi, 2014).
In this Khaghani's poem, 41 words are repeated more than once. The most commonly used word is morning (It is the most frequent word in this poem). Khaghani has been called the poet of morning. Maybe that is why he pays attention to the morning and sunrise in his poems.
Conclusion
Contemporary patterns in literary studies are clearly arguments for commenting on literary topics. One of these models is the model of Halliday and Hasan cohesion, which was reviewed by Hasan sometime after its publication and was finally presented by Halliday and Hasan shortly after. For decades, formal studies based on this model have become increasingly important. On the other hand, the importance and success of Khaghani in Persian has always been raised. In this research, using the evolved theory of coherence of Halliday and Hasan (1985) in role-oriented linguistics; analysis, coherence and continuity in verses of Khaghani's poem have been done to determine how the semantic connection of cohesive chains has been realized in this poem.
According to this theory, the coherence of the relations between elements is the constructor of the text, but it is not enough just to achieve the coherence factors in the texts; rather after showing these factors, it is necessary to examine the coherence of the text, based on coherence coordination. This study, following the achievement of coherence of the factors and coherence of the text of the poem, led to the conclusion that Khaghani's verses have a high coherence according to Halliday model. Although the strength of the structure of Khaghani's poetry does not need to be confirmed by such models but it is a conclusive argument and a valid argument that shows that the patterns favored by modern scholars also confirm the coherence of the words of the greats of Persian literature.
According to the collected analysis materials, the following contents were obtained. Repetition and reference have the highest frequency in the issue of coherence of Khaghni's logic poem. In the topic of repetition, the highest frequency of words, revolved around the following axes:
Topics related to religion: God, Guidance, Baggage, futurity, Clerics.
Topics related to nature: Morning, sky, night, sun, moon.
3.Vocabulary related to war: Cousin, dagger, armor, razor, ring, punch, kidnapping.
4.Topics related to clothing: Cloaks, robes, masks, hats.
It is as if Khaghani wants to sing the epic of the sultan of religion instead of the epic of sultan of the time and show us a deep alternative. In this axis, he combines all the elements of nature to achieve his goal. The method of Haliday and Hasan in the Latin articles that are available and in the Persian articles that have been published in prestigious academic journals in the last 35 years is the first case study- Khaghani's poem- is translated into text and then into words. and are checked. This method is very accurate in this regard and according to this model, we can speak with certainty about the coherence of Khaghani's speech.
Also, in response to the questions of expression of the problem, it was found that new patterns for examining the ancient texts are not prohibited and there is no problem and the firmness of Khaghani's speech, which is clear for Persian literature elites, was proved by this pattern. It was also answered that the use of modern patterns is not a problem for the study of ancient texts. This pattern which has good accuracy and detail, is suitable for the study of Khaghani's poem.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Introduction From an expert's perspective, color and form are human visual perception's most significant visual elements. Nowadays, a significant number of theories have been proposed in the field of color recognition, and the advancement of science and research experiences have paved new ways for feeling and perceiving it. Ethan, the author of "The Art of Color", claims: A physicist studies the energy and particles in light, the composition of colored lights, the spectrum of elements, and the frequency and wavelength of colored rays. The molecular structure of pigments is of high importance for a chemist. A biologist examines the distinct impacts of light and color on the visual system and how the eye adjusts to them. The psychologist considers the effect of color on the psyche and mental understanding of colors. Artists are interested in color aesthetics and weigh on the representation of it in artworks. Thus, all these sciences were historically regarded as a subset of philosophy. Therefore, the most comprehensive theories on color were considered a tangible quality issued by philosophers. However, a lack of familiarity with these theories has recently made colorology a new science, concomitant with Newton's experiences and experiments. It is assumed that its origin goes back to the era of specialization of sciences. Historically, philosophers in Iran and Greece have paid attention to the issue of color regarding light, and unknown secrets are written with the source of conceptual or visual sensory perceptions. Therefore, these writings continued with the emergence of Islam, influenced by the Arabic translation movement in the Abbasid era, and were closely related together; they framed the mind of Muslim philosophers by creating developments and new perspectives and the foundation of the philosophical school of illuminationism by Sheikh Shahabuddin Suhravardi at the height of this interaction in the following centuries. Methodology Similarly, this study tries to analyze its philosophical data about colors comparatively and to extract the similarities and differences in their opinions about the perception of this visual element based on light. It is assumed that: Therefore, in all of their comments, the philosophers of Iran and ancient Greece explained the same color by taking the model of light; the perception of this element, a combination of conceptual and visual perception has been manifested. Zoroaster and Mani, in Iran, were regarded as the philosophers and wise people to accept or reject these hypotheses. While describing their religious-knowledge system, they have explicitly or implicitly referred to color manifestations in a written or visual manner. The thoughts of Empedocles, Democritus, Socrates, Plato, and Aristotle were studied in Greece. Discussion Analyzes of the common and distinct aspects of various visions of philosophers suggest that color in their opinions is not only a mixture of the two conceptual and visual senses; each has only stressed one of these two. Thus:Colors emerge in the form of lights with a metaphysical and spiritual nature either in the stand of the soul and its darkness or in the stand of God's manifestation and approaching to Him, and can carry a meaningful quality for humans and finally provide the basis for symbolic spiritual interpretations. Iranian philosophers paid extensive attention to seeing this visual element in the conceptual sense. They perceptually and intuitively substantiated the perception of color and defined ranges of pure and raw colors between white and black. In this range, they valued content and the concept of colors.Likewise, Greek philosophers heavily emphasized seeing this visual element in their vision. Colors that regularly emerge in the shape of various lights with physical nature can potentially convey the tangible quality of the object and the form in isolation as well as in combination with each other for humans and finally form the basis for the sensory interpretations. Therefore, perception of color and its context leads to the emotional and tangible substantiation of its existence by the power of vision, the three components of the object's essence, the way the light shines, and the condition of the eye state. Everybody has considered the existence and the human reaction to their perception certain and expressed comprehensive comments focusing on how to view this visual element. However, should we profoundly consider the thoughts and ideas of these philosophers as the final point, we will find out the correspondence of their opinions with colors and their conversion and combination, which God has created in nature. Ironically, this has been the turning point in their effect on each other and building common interests. It means they spiritually contemplate God's signs, whether in a perceptible or over-perceptible world. The contrast between white and black and various colors between these two are shared among Iranian and Greek philosophers; the red color is also formed by the combination of white and black, whether physically or metaphysically. Greek philosophers emphasized the tangible quality of colors and immediate and direct feeling. On the other hand, Iranian philosophers heeded attention to the mental perception of colors by their mythical and symbolic functions. The functions are based on a stable mental process and are considered the reason for viewing various colors without a sensory organ. According to the belief of Iranian philosophers, the nature of light and color are not separated, and their difference and how color is affected by light is not considered in viewing various colors. The Greek philosophers believed that the difference in how light is affected by colors caused the eyes to see the colors differently. Greek philosophers have expressed some conditions in their ideas to realize the color vision and the perception of it beyond the vision power. However, Iranian philosophers considered human efforts the condition for the light seeker in symbolic transit from darkness and the evils to brightness and the goods in the evolution of the soul. In the scope of Greek philosophy, color is a material element and the product of the dissociation of light to reveal several defined objects from which the primary colors are taken, and from the combination of them, the secondary colors are produced. However, light is synonymous with the existence and manifestation of God’s infinite nature from which various colors are produced in Iranian philosophy. It is the cause of the realization and emergence of colors in the realm of human existence. From Iranian philosophers’ point of view, white and black colors are created based on how much they benefit from the source of God’s grace; thus, they have semantic and symbolic value. Nevertheless, these colors are created based on the extent to which the physical radius of light increases or decreases. Conclusion Unlike Socrates, who briefly and concisely proposed his thoughts on how he sees colors, other philosophers in these two countries have pointed out the details of the emergence of colors based on light and its different types. The difference is that Iranian philosophers studied the classification of colors and the Greek philosophers examined their combinations. The former have always considered colors in the longitudinal hierarchy and the latter in the transverse hierarchy. Although the Greek philosophers' opinions are distinct from each other, i.e., Empedocles and Democritus studied colors based on the movement of light particles, Socrates reviewed them based on eye frictions with light rays, Plato considered the outcome of the exit of the radius, and Aristotle examined them based on their impressions. Thus, they have proven all these topics based on the visual sense. On the other hand, Zoroaster and Mani saw colors from another angle of view and considered the intuition of the human soul in gaining the grace of Ahura as evidence for different colors. The Greek philosophers believed that the difference in how light is affected by colors caused the eyes to see the colors differently. They believe that the nature of light and color are not separated, and the difference and how color is affected by light are not considered in viewing various colors. Therefore, they explained the perception of this visual element regardless of the arguments of physical logic about the perception of colors based on conceptual sense.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Introduction
This paper aims to investigate the commonly used, symbolic and visual metaphor “Chang” (Persian Harp) in Persian poetry. After reviewing the works of Persian poets, written from the 4th century AH to the present day, we found out that the word “Chang”, which originally refers to a musical instrument (Harp), has taken on different connotations throughout the history of literary styles and movements. Some of these connotations have been internalized by Persian poets and widely used by different historical schools of poetry and are still used in the works of contemporary poets. Among the various connotations of “Chang”, the concept of “senescence” is applied mostly. Using the cognitive theory of contemporary metaphor, in this article, the multiple related meanings of the literary term “Chang” and its visual schema in verses with analogical or metaphorical phrases will be analyzed.
Methodology
This research was conducted using a documentary analysis method and the qualitative analysis of the documentary. The data were collected through a desk research method. Also, the sample sentences were gathered from anthologies of greatest poets from the 4th century to the present day. In this regard, the various conceptualizations of “Chang” were examined and then, their metaphorical connotations were extracted and classified. It is worth noting that the literal sense of the word “Chang” (the musical instrument) is not considered here and the analysis is limited to the analogical or metaphorical aspects of the aforementioned term.
Discussion
The musical instruments, as represented in literary works of different cultures and ethnicities, convey certain cultural codes and represent various symbolic meanings. By studying the use of musical instruments in the literature, myths or folklores of a culture, one can understand what beliefs it represents and what messages it transports to future generations. Persian poets have portrayed the word “Chang” through dynamic images and figures of speech. For Persian poets, “Chang” was not an inanimate object, but rather an animated creature. Due to its curved shape, Persian Harp (Chang) is also recognized as “arched Harp”. This exceptional aspect of Iranian harp, has inspired great Persian poets to create countless numbers of similes and metaphors. “Synesthesia”, as Europeans call it, is a rhetorical device through which one can describe a sense in terms of another and is capable to convey a wide range of meanings (Shafiei Kadkani, 1991, p. 271). Among senses engaged in “synesthesia”, the sense of sight (visual perception) has a high potential to express the figure, size and color of the objects. The point of resemblance between “Chang” and the hunchbacked elderlies has to do with its appearance: Persian “Chang” is curved and because of this quality, many Persian poets have made a resemblance between this musical instrument and the elderlies’ curved back.
Also, the concept has been used in opposition to the upright posture of the young. Furthermore, the curvature of “Chang” has been applied as a metaphor to describe the imaginary resemblance between the elderly and firmament. Percepting time as an object is another example of metaphorizing a metaphysical idea (Golfam and Zafaranloo, 2009, p. 124). Here, Chang is an object which, due to its curved structure, bears a resemblance to an old person (time as an old experienced elderly).
Also, the concept has been used in opposition to the upright posture of the young. Furthermore, the curvature of “Chang” has been applied as a metaphor to describe the imaginary resemblance between the elderly and firmament. Percepting time as an object is another example of metaphorizing a metaphysical idea (Golfam and Zafaranloo, 2009, p. 124). Here, Chang is an object which, due to its curved structure, bears a resemblance to an old person (time as an old experienced elderly).
Making a comparison between the curvature of “Chang” and the curved elderly, was started in the course of 6th AH. There are hardly any examples of such comparisons in poems from 4th and 5th century AH. The first generation of the Persian poets, such as Rudaki and Ferdowsi, used “Chang” in a literal sense and the figurative usage of the term was rare during this era. It is noteworthy that during 5th century, poets were more inclined to use metaphors and similes, but using “Chang” as a figure of speech was still infrequent. However, in the course of the 6th and 7th AH centuries, analogizing “Chang” to senescence became popular among poets and emerged to be the source of several splendid literary images. Khaqani Shervani, one of the greatest poets in 6th century, is well known for creating splendid Chang-related images. During the 8th and 9th centuries, sonneteers like Hafez and Jami invented novel metaphors and in doing so, they added more creative concepts to the old image of “Chang” as an old person with a hunchback. In fact, by mapping the curvature of Chang to the concept of old firmament, they coined a new metaphor. Persian poets of the 13th century reproduced the same metaphors and similes in their works.
For the 7th century poets, “Chang” played the role of a spiritual advisor, a concept that was replicated in the poetry of the next generation (for example in Hafez’s sonnets). Traditional Persian poets claimed that the stature of “Chang” is arched because it is sad and because it has been mourning for it’s separated beloved for a long time. Such conceptualization started from the poetry school in the 5th century.
The other poetical cause attributed to the curved structure of “Chang” has to do with its humiliation and its posture that brings to mind a servant who is bowing to his master or is bowing respectfully. These concepts have been frequently used in Sanai and Saadi’s poetry. In several Persian works, “Chang” is depicted as a company for wine. In some couplets, “Chang” is described as a sincere person who contrasts hypocritical piety. In order to play a “Chang”, a musician should embrace it. Many poets mentioned this unique characteristic in their poems and described it as a characteristic which distinguishes “Chang” from other musical instruments.
Conclusion
In this study, the polysemic functions of a literary concept (i.e., Chang) and its schema were analyzed through a contemporary approach to cognitive metaphor. In Persian poetry, “Chang” is portrayed as an animated creature and even as human being. To transfer this imaginary interpretation, poets have utilized similes and metaphors. These concepts have repeatedly appeared throughout the history of poetry style and have reoccurred in the contemporary poetry discourse. Similes and metaphors for “Chang”, are generally related to human’s sense of sight.
The schemas of “Chang”, represented throughout different eras of Persian poetry, are divided into three categories. Among these, the most important one is the resemblance between the arched structure of “Chang” and the curved stature of an elderly man. The concept of “Chang” as an old person, has given rise to other imaginary concepts including: “Chang” as an old firmament and as an elderly who gives advice to the young.
The other similes or metaphors that are stemmed from the concept of the curved “Chang” are as follows: the curvature of a sorrowful lover that is far from his beloved; the curvature of a humiliated person; the curvature of a servant; the curvature of a servant who is bowing to his master or is bowing respectfully. Other figures of speech about “Chang” have to do with other characteristics of this musical instrument; for example, the resemblance between the strings and the beloved’s lock of hair or vise versa, the resemblance between the poor material of its horizontal foot with the ragged garment of a poor dervish, the opposition of the poor material that covers the columns of a “Chang” and the silk strings which represent an image of two faced or hypocrite people.
Also, there are several examples in Persian literature that depict the truthfulness of “Chang” against the insincerity of the pious people. Persian literature is replete with images in which the aforementioned musical instrument is depicted as somebody whose hair is tonsured. Finally, Persian poets have referred to the way a musician holds a “Chang”, claiming that this quality shows the superiority of “Chang” over other musical instruments.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
این پژوهش، با هدف تعیین ویژگیهای عناصر چهارگانۀ برنامۀ درسی دانشگاه و پژوهشگاه عالی دفاع، براساس نظریۀ ابتنائی انجام شد. پژوهش حاضر، ازنظر نوع تحقیق، کاربردی- توسعهای است و با رویکرد آمیختۀ اکتشافی و روش نظریۀ دادهبنیاد (نظریۀ مبنایی) صورت گرفته است. جامعۀ آماری این پژوهش، اعضای هیأتعلمی دانشگاههای تهران بهتعداد 124 نفر است. نمونه در بخش مطالعات کتابخانهای، براساس روش نمونۀ تمامشماری، شامل تمام منابع دردسترس است و در بخش متخصصان، بهروش نمونهگیری هدفمند و براساس قاعدۀ رسیدن به حد اشباع، 17 نفر متخصص انتخاب شدند. بهمنظور تحلیل دادهها، روش رمزگذاری، بازمحوری و انتخابی اتخاذ شد. نتایج نشان داد که در عنصر هدف، همکاری با مراکز آموزشـی و پژوهشی، علمی و نظامی در عنصر راهبردهای یاددهی-یادگیری، استفاده از راهبردهای مشارکتی در عنصر محتوا، استفاده از مباحث چالشبرانگیز و نیازمند گفتمان و درنهایت در عنصر ارزشیابی، استفاده از ارزشیابی گروهی و خودارزشیابی مورد تأکید قرار گرفت.
Social sciences (General), Organizational behaviour, change and effectiveness. Corporate culture
Introduction
One of the most important tools for studying the history and culture of any nation or tribe is to recognize the language and linguistic materials of that nation. Linguistic data can be divided into written and unwritten or oral. The amount of written data has constantly fluctuated in different historical periods for various reasons, and it is sometimes much and sometimes very little. Unwritten linguistic data, although much more than written data, do not receive much especial attention because they are not written down. For the unwritten linguistic data, we can mention songs, poems, proverbs, stories and in general what is related to oral literature. Place names or geographical names are other linguistic data that are often unwritten and usually older than others. Apart from being historically and culturally valuable, these place names can also be considered in linguistic studies, and by examining them, various information from different linguistic and non-linguistic aspects can be obtained.
The science that examines place names from a historical, geographical, and especially linguistic point of view is called toponymy. The study of toponyms is important since it can provide valuable information in recognizing the anthropological and cultural characteristics of ethnic groups and it can also explain the role of social, geographical, ethnic, political, religious, etc. observations in naming places.
In general, there are three main characteristics in any toponym or geographical name: 1) geographical location, 2) historical background, 3) linguistic structure and concept. Thus, toponymy interacts with other sciences such as geography, history, archeology, linguistics and anthropology. In general, based on the type and species, the place names are divided into the following categories: 1) oykonyms or place names that refer to residential areas. 2) hydronyms or place names that are used to name geographical features related to water, such as rud ‘river’, čašme ‘spring’, daryâ ‘sea’, etc. 3) uronyms or place names that are used to name the elevation of the earth, such as kuh ‘mountain’, tappe ‘hill’, dašt ‘plain’, etc. (Refahi Alamdari, 2015, p. 98; Ahdian and Bakhtiari, 2009, p. 185).
Methodology
In the study of languages and dialects, place names are of special importance, because these names are usually taken from the local languages of the same region and are part of the spiritual and cultural heritage of the people living in those areas. Undoubtedly, their scientific study, in addition to their linguistic value, is very effective in recognizing the historical identity of the ethnic groups living in those areas and in understanding the way of thinking and view of the people who coined and used these names. Most of the toponyms are oykonyms or the names of residential areas. Some researches have been published about oykonyms so far, but most of these studies are dedicated to the etymology and derivation of these words and the basic words seen in the complex oykonyms structure have been less studied.
In this article, it is tried to study and analyze similar basic words in oykonyms which are related to nature and natural phenomena. Certainly, the analysis of common words in oykonyms is as valuable as the study of affixes and topoformants used in these words, but so far they have not been properly studied. So far, no independent work on the subject of this article, i.e., words related to nature and natural phenomena in Iranian oykonyms, has been published.
Discussion
From the very beginning of creation, man has been in close contact with nature and its phenomena and components, and this deep connection and the impact that nature has on human life, and sometimes it is beyond his understanding, has led him to sanctify some components of nature. This sacredness is mainly focused on the sky and what is happening in it on the one hand, and on the other hand it is concentrated on the earth and its related issues.
The earth and its natural features were also sacred in the human mind, and sometimes the inaccessible or lesser-known parts of the earth were known as the place of the gods. From the beginning, these attributes led to the use of the words related to heaven and earth in naming new places where human beings lived. Although the earth and the sky did not have that initial sanctity in the human mind, because human life was completely dependent on them, the use of the words of these two areas in new names continued and is still common today.
In Zoroastrianism, the sky is the first tangible creature of Ohrmazd. In most Zoroastrian texts it is stated that the sky is made of stone, but due to the brightness of the sky, it is also said it was made of metal. The sky was mostly considered to have four bases or divisions, as follows: the star, the moon, the sun, and the infinite light bases. Of course, under the influence of Babylonian astronomy, Zoroastrians have sometimes considered seven levels for the sky (Tafazzoli, 2004, p. 365).
In the Islamic era, the sky has been considered as a kind of sanctity and in some verses of the Quran, the sky has been used to mean the spiritual world and the kingdom of heaven (Mojtahed Shabestari, 1995,p. 363). The most important feature of the earth attracted human attention is its fertility, which is why it is sanctified in human thought. In Zoroastrianism, the earth was divided into seven parts or countries and apparently had three floors. Also, in various parts of Bundahiš, various topics have been mentioned about the creation of the earth, mountains and rivers and their duties (Afifi, 2004, p. 545-547).
In naming modern Iranian oykonyms, both the name of the sky and the names of the objects and phenomena seen in the sky have been used, as well as the name of the earth and the natural features on it. Of course, the use of words related to earth is much more common in oykonyms. This kind of naming has a long history, and it should not be considered as a new topic. In ancient Iran, naming places with the names of words related to nature was common, but because we do not have many texts, we have little evidence in this regard. In the Zoroastrian beliefs of ancient Iran, nature and its components were sacred and were under the protection of God. Naturally, such beliefs could influence the naming of their places of residence. Unfortunately, due to the shortage of written materials from ancient Iran, this can not be sufficiently and thoroughly studied, but the few oykonyms left in the written sources, both primary and secondary, show that such names were common in ancient Iran.
Unfortunately, in the surviving texts from ancient Iran, there are very few oykonyms in which the words related to the sky are used. Meanwhile, the name of the sky has no evidence in the oykonyms, but there is evidence of the name of celestial bodies. One of the oykonyms in which the name of one of the celestial bodies is mentioned is the word pātišuvari- ‘the people of Pātišuvar’. The oykonym Pātišuvar is composed of the two components pātiš ‘towards, in front of’ and uvar- ‘sun’ and on the whole it means ‘lying towards the sun’ (Tavernier, 2007, p. 29). Apparently, the place name Padišxwārgar in the Sassanid era is a remnant of this form of Old Persian (Schmitt, 2014: 233).
In modern Iranian oykonyms, the use of words related to the field of nature is quite common, but even today, words related to land and natural features on it have a higher frequency in making toponyms. These words are used both in derivation and in combination with topoformants in Iranian oykonyms. This research examined the oykonyms made with words related to nature in two parts: words related to the sky, celestial bodies and phenomena, and words related to the earth and natural features on it.
Conclusion
In Iranian oykonyms, both complex and derivative, there are common basic words that can be divided into different categories. Among the common basic words in Iranian oykonyms, we can mention the words of the field of nature. The use of the natural words in toponyms have a long history, and it can generally be classified into two areas: sky and earth. The frequency and use of these words in oykonyms are different and in addition to Persian words, they also include words from local languages. These words are used in different ways in oykonyms and different features are seen in their construction. One of the interesting features in these oykonyms is the accompanying of two words from the field of nature next to each other, which sometimes may even belong to two different languages in Iran. For example, in the oykonym Âsmân-Bulâghi, the word Âsmân ‘sky’, which is a Persian word related to the field of the sky, is accompanied by the word Bulâghi ‘spring’, which is a Turkish word from the field of words related to the earth. In general, words related to the two fields of sky and earth are morphologically associated with a lot of names, adjectives, and numbers, and semantically with different categories, and can form a single oykonym.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Abstract
Introduction
By the emergence of Modernity in Iran in Qajar Era many intellectuals believed in developing reformations in Iran’s Community. Besides reformations, the society of Iran should be awakened from deep sleep by thinking transformation and reach Modernity and this issue is evident in all works of intellectuals in Qajar. Undoubtedly many trips of intellectuals of this era to European countries have influenced their thoughts. Pre-constitutional intellectuals enumerated the reasons for Iran’s mustiness as despotisms, lack of legal governance, invasion of Arabs to Iran and finally religion and superstitions. So they tried to find a solution for solving these problems. They became familiar with modern government elements in West and proposed some solutions for mustiness of Iran like: reformation of governance structure, making law, reformation or changing the procedure, renewing ancient traditions, eliminating or reforming religion, etc. the thoughts of these intellectuals aren’t limited to a same realm of meaning and the method of each case is different for solving the problems of the country. However, their thought is related to modern governance. Among the pre-constitutional intellectuals is Mirza Agha Khan Kermani. He found out the reasons for Iran’s mustiness by observing western countries’ situation and comparing it with Iran. He became aware of Modern governance elements and criticized traditional situation of society of Iran and tried to find a solution for solving this crisis.
Methodology
The current paper is based on analytical-descriptive method and governance theory of Michel Foucault and examines perception of Mirza Agha Khan Kermani of nature of Modern governance on the basis of his work, seven treatises. The problem is that what are the basics of modern governance in the thought of Mirza Agha Khan Kermani? The hypothesis of this paper is that Mirza Agha Khan Kermani criticized the nature of traditional system of Iran and his different perceptions of Modernity and modern governance led to a different interpretation of mustiness. About the research literature we should say that some works have been written about thoughts of Mirza Agha Khan Kermani that the most important ones are Facing with Modernity by Abdollah Ansari, Basics of Modern Government in Thinkers’ Perspective in Constitutional Era by Shah Mohammadi, Thoughts of Mirza Agha Khan Kermani by Feridon Adamiyat. These works have examined dimensions of Mirza Agha Khan Kermani’s thought.
Discussion
Mirza Agha Khan Kermani is one of the intellectuals of Qajar Era. His thought is full of nationalism, documenting the governance right of nation, freedom, fighting with Russian and English colonialism, fighting with despotism, litigation, human rights, Islamic unity thought and criticizing social situation (Ajoudani, 2014: 79). He criticized the nature of traditional system in Iran and his different thinking tendencies have influenced his perception of Modernity and modern governance elements.
This has caused that he has a different perception to lagging behind. One of the modern governance factors in his thoughts is national government. He considers the reason of the emergence of government the human being’s requirement to meet his needs and necessity of cooperation with others in meeting them. In his opinion (Kermani, 1945: 69) establishing a society and necessity of leader I the factor of people’s solidarity and prevents disunion in society and it is considered as main motivation of community to modernity. Kermani considers government a necessary tool for society progress (Kermani, 280). His attitude to government represents establishing a legal system based on Modernity because it is “legally bound” and its nation enjoys freedom rights (Kermani, 1933:162). He reprimands despotic traditional government as the people finally make a revolution. It doesn’t seem that he wants to transform all political structure and make a revolution in it but conversely, he is reformist and tries to avoid despotism. In his opinion the existence of law is the main technique for modern governance. Kermani focuses on law as the main element in reaching democracy in Iran and believes that it has been from the beginning and it has been eliminated by Arab attacks and their dominance to Iran (Kermani, 285). Mirza Agha Khan considers lawlessness of this event as the origin of all misfortunes of Iranians.
One of the structural components in the transformation of Mirza Aga Khan's thought is the unpreparedness of the society and the illiteracy of the majority of the society. In this regard, he considers the basis of life and the basis of human civilization in science and knowledge and considers science impossible without education (Kermani, 1945: 16). He did not believe that Iran was useless in science; But with the invasion of this land by the Arabs, they destroyed their sciences and technologies and burned the books of Iran out of jealousy and ignorance and trampled on the sciences of Iran for several thousand years (Kermani, 1989: 23). The intense attacks that Mirza Aga Khan repeatedly pays attention to the ignorant Arabs and their customs and traditions in his works show his attention to the political system that ruled the situation in Iran at that time.
In the face of the modern government in the West, Kermani considers the ruling tyranny as one of the reasons for the backwardness of the governments in Iran, which seeks power and has not paid attention to the development and education of the nation and deprives the people of their rights and freedoms. Kermani gives people legal rights (Kermani, Bita b: 74-73). According to him, the people should be aware of their rights and the nation should form a great force for itself against the strength of the government. His emphasis on the concept of the nation and the granting of equal rights demonstrates his efforts to involve the people in the political life of the country in order to achieve a modern government in society.
Kermani has a broad view of women's rights among intellectuals before him, so much so that he pays special attention to women in all his works. In the field of women's rights, she believes that they should have equal rights with men: "Women should have equal rights with men and learn them from any science, technology and industry, and be aware of good and bad, and women should not wear hijab and not speak. He is not forbidden from having sex with a foreign man so that he does not produce any sins and obscene acts at all ”(Kermani, 1933: 10). Therefore, he considers women to have equal rights with men as a condition for the perfect progress of the human world.
Conclusion
Mirza Aga Khan Kermani is one of the pioneers of modern government in Iran, who at the same time has tried to look at tradition in its historical context. His efforts to critique the past as an important component of his thought are influenced by the West. He can be considered an admirer of the ancient religion and cultural values of Iran, which he tried to revive and to take the political foundations of the West, such as the establishment of national government, the expansion of social and political freedoms and finally the absolute separation of political institutions from religion. He emphasized. He brought government and religion together and considered the rule of law to be appropriate for Iranian society. Mirza Aga Khan's legacy not only reduced the role of tradition to advising the ruling system, but he also opposed and rejected the authoritarian system in the political sphere. Mirza Aga Khan Kermani, as one of the progressive intellectuals, called on the people to participate in the government and demanded the overthrow of the authoritarian government by the people.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Research increasingly suggests that climate change has intensified the frequency of droughts, floods, and other environmental disasters across sub-Saharan Africa. In response to the resulting array of climate-induced challenges, various stakeholders are working collectively to build climate resilience in rural and urban communities and trans-continentally. This paper examines key climate resilience-building projects that have been implemented across sub-Saharan Africa through multi-stakeholder partnerships. It uses a vulnerabilities assessment approach to examine the strategic value of these projects in managing the mitigation of climate shocks and long-term environmental changes. There are still many challenges to building climate resilience in the region, but through multi-stakeholder partnerships, sub-Saharan African nations are expanding their capacity to pool resources and build collective action aimed at financing and scaling up innovative climate solutions. This article contributes to ongoing interdisciplinary academic, management, and policy discourses on global climate adaptation focused on populations and landscapes most at risk.
Ethnology. Social and cultural anthropology, Organizational behaviour, change and effectiveness. Corporate culture
Introduction In the Manichaean Ms. M538 (verso), corresponding to ag3 in A Reader in Manichaean Middle Persian and Parthian (Boyce, 1975, 92) there is a sentence which was translated by scholars with some added words or phrases as well as few comments laid in round brackets by them; so that, in the sentence in question, because of the ambiguity of the meaning followed by the obscurity of the syntax, we see no more than uncertain translation. In the present article, the phrase that is the subject of discussion contains a difficult word in a short sentence, the inexplicable syntactical structure of which has not been unlocked in any way. This word is the Parthian semi-hapax “pdm’dg /padmādag/” and it is the very basic element causing some obscurity in the meaning of that phrase. But, by scrutinizing any available evidence of “pdm’d(g)” in Parthian, and only one (pym’d /paymād) in Manichaean middle Persian, which we have, the problem in that case is to be solved to provide us the relatively exact meaning (as far as possible) of this word, then, it might resolve the unclear concept of that phrase and sentence in Ms. M538. There is also another word (pd /pad/) that fairly clears up the phrase but those scholars who took this text into consideration did not pay much attention to it. 2. Methodology Although there are five or six samples in Manichaean Parthian and Middle Persian fragments for “pdm’d” and its derivatives, due to badly preserved texts, either the two side of this word is lost, or by studying the remnant of the phrase, it is impossible to approach the logical concept of the matter related by the author; therefore, every word like these are in the same situation like a hapax. Thus, alongside considering the precious academic studies done by scholars, we have to scan all of the fragmentary evidence of “pdm’dg” to make an inference about the original proper meaning of this word in the phrase M538, which one of the literal meanings of “pdm’dg” could approximately fit with it. This means that according to this plan every direct fragment must be exhibited here, and any related suggestions made by scholars need to be under discussion. 3. Discussion Ten lines of Ms. M538 recto is about veneration of Father of Greatness and the rest lines have been distorted. The verso begins with blessing of twelve Aeons and then ether, praised earth and shiny inhabitants of [light world] are venerated; in this part it runs: “kādūš kādūš ō šahrān rōšnān, kē pad tō wuzurgīft radanīn padmādag ahēnd”. Only the last part of this was translated by Boyce as: “who are apportioned (?) (as) Jewels (?)” (Boyce, 1975: 92). Mirfakhraie rendered it into “holy, holy to realms of light which are appointed by your greatness jewels” (Mirfakhraie, 2008: 87). By adding a word to his translation, Klimkeit translated it with passive voice without any explanation about that; then (in note no.6) he made reference to a view proposed by Sundermann who pointed it out to him (Klimkeit, 1993, 30, 33). It seems that there is no disagreement between scholars about inflection and the meaning of “padmādag”; this word is past participle of “padmād-” “measure”, but for several reason mentioned above, its syntactical role in M538 has remained still unknown. In Mirfakhraie and Boyce’s translations “kē” which refers to “šahrān” is the subject of the sentence and “padmādag” becomes predicate of that. In Klimkeit’s, the translation is unclear, but in the comment suggested by Sundermann “padmādag” has been rendered two times: once as a past simple verb (appointed) and later as an adjective (fitting) for “radanīn”; so, by this latter interpretation, “padmādag” is not predicate but adjective for the predicate (= radanīn). The simplified form of this sentence is “šahrān pad tō wuzurgīft radanīn padmādag ahēnd”. Now considering this, there are two notes offered below: 1) as it has been recognized by Sundermann, in this sentence, “padmādag” is an adjective and not the predicate. 2) Therefore, the matter in this phrase is “to fit jewels” into the Greatness of Father, and this is that significance which was presumably stressed by the author, thus “padmādag” in that case is not predicate here but adjective for the predicate. By this analysis, it can be said that the Aeons placed on the Greatness of Father are actually “implanted jewels set up on (pad) or situated within Greatness of you (oh, Father!)”. Moreover, in Manichaean texts (like ax2 or al3; see Boyce, 1975: 107, 96), the Aeons are addressed as jewels [of + adjective, or appositive]. By art of jewelry-making and facet, a jewel-maker who measures and places gems on precious metal is known as “stone-setter”; thus, in that phrase the suitable translation for “padmādag” could be some synonym words like “implanted, placed, appointed”. Thus, by this explanation, syntactical structure of the phrase became properly complete, so that without any added or omitted words, or frequent usage of question marks and parenthesis, the whole concept of the sentence would be unveiled: “holy, holy to shiny Aeons who are the placed jewels on your Greatness [oh, Father!]”. Further evidence of this word is listed below in brief: 1. In well-preserved M6040, line 9, there is the infinitive form “padmādan” which means “make measurement, pouring (something) into a vessel” (Sundermann, 1981, 87). 2. In M8100, line 14, the past participle “padmād” can be rendered as verb, past simple tense, 3rd sg. (as plur.) pass., which means “[the Aeons] was measured”; or adjective which means “fitted, adorned [Aeones]”. 3. In M101h, line 5, “padmād” is past simple verb, 3rd sg., and it possibly means “placed, settled” in: “the earth settled trees and spring with …”(cf. Henning’s translation: “keep measured the mixture (?)”, for “zamīg” had been read by him as “wimēg”; see Henning, 1943: 63). According to Sundermann’s view, in M101h we do not have a single word as “pdm’d /padmād/”, and this transliteration might be wrong; for actually there are two words which must be transliterated separately to “pd /pad/” and “m’d /mād/” (mother), since there is a significant gap between these; then he gives an incomplete unrelated example with a question mark denoting his uncertainty (Sundermann, 1975, 299, n. 18). 4. In M433a, line 4, we see the only remained form (pymʼd /paymād/) in Manichaean middle Persian fragments; but in this case the syntactical structure of the phrase is not comprehensible at all. Although this fragment is a very small fraction of a paper, but “paymād” must be past simple verb, 3rd singular, having “š” as agent; therefore, here it means “he measured”. 4. Conclusion An analysis of the entire fragmentary texts indicates that M538 and M6040 contain the best possible complete evidence (verb, participle and infinitive forms) existing in M.Parth. and M.Mper. manuscripts. Thus at first step the researcher has to base his study almost entirely on these fragments, then, he can, if needed, apply other evidence to check the meaning and significance of “pdm’d(ag)”, and see how much his translation is in accordance with the real concept of the text. Since there is no sufficient evidence of “padmādag” to approach or find out the close significance of this word, we necessarily have to rely upon syntactical analyzing of the phrase. According to this attitude, it is proposed here that in M538, “padmādag” is the adjective for the predicate and here this adjective means “placed, implanted, appointed” or so on. g. re.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Arman Behrad, Mehdi Sabokro, Seyed Mohammad Tabatabaeenasab
In the past decades, the tendency to use competency-based systems has increased. Correct introduction of the competency framework can help organizations improve the performance of HR systems. This research is designed as a model for designing the competencies of senior tax experts in the tax administration of Iran.This research is based on an interpretative paradigm, uses a basic strategy, is considered as an exploratory research goal and in terms of the results, is a developmental research, and from the data viewpoint, is a qualitative research. Archival studies, Interviews and questionnaires are used for gathering the required information. Content analysis and qualitative methods of content analysis were used to extract information from the interview data.The statistical population of the research consisted of managers of the department of the organization, thematic experts, experts and operational managers of the provinces. Purposive sampling was performed and using the snowball method, 10 people were selected from the statistical population. In designing the model, the process of preliminary planning, conducting interviews and compiling an initial list of competencies, comparing the list with the existing lists and competency models, providing a definition of competency concepts and compiling a compilation list, evaluating and refining the list of competencies by the expert group and, finally, designing the competency model was performed. Finally three areas of functional, behavioural, and contextual competencies with 50 competency concepts in eleven categories were identified and a model of these competencies was presented
1.Introduction
Islamic texts have a more or less pessimistic view of the history and culture of Parthians. Based on these texts, one can obtain scattered insights about the Parthian history. One of the notable points in this text is the Parthian military confrontation with the Seleucids and the Romans. These insights include three main reports. The first report is about the military confrontation of Parthians with Romans during the Achaemenid Empire. The second battle involves the campaign of Gooderz Bin Ash for Palestine. The Blashe war with Romans is the last battle mentioned in the reports. This study attempts to reconstruct the exact details of these wars in the real history of the Parthian Empire.
2.Methodology
In this study, we will reconstruct these battles through a comparative study of the Parthian battles with the Seleucids and then Romans in historical accounts of the Islamic period with real reports such as coins, archaeological sources and Greek and Roman sources. By refining and categorizing these reports and excluding duplicate reports, usually adapted from earlier sources, one can benefit from the capacity of Islamic sources to reconstruct Iran's political and military history in the Parthian era. This research is written in such an approach.
3.Discussion
In some Islamic texts, the first Parthian confrontation with Romans occurred during the reign of Ash kingdom. Some of these texts describe Ashk as the eldest child who provided an army and went to the battle of Antiches and seized his kingdom (Tabari, 1974, 2/496; Balami, 2001, 499; Gardizi, 1985, 59-60; Balkhi , 1985, 59; Mostofi, 2008, 99). Isfahani Hamza mentions this war during the reign of Shapur ibn Ash Ash ibn Azar (Isfahani, 1968, 41-42). Various reports of Islamic sources have attributed the Parthian king's war against Antiches to the time of the Ash Kingdom, Shapur bin Ash , and Euphorshah. It seems that this war can be traced back to the actual Parthian history at the time of the first Ash (247 BC - 217 BC).At the time of Antiochus II's reign (246BC- 261BC ), Arsaces defeated Andragoras and gained dominion over Parth (Strootman, 2015b; Schippmann, 2012: 525-526). After Antiochus II, Seleucus II succeeded to the throne In 246 BC. With the onset of the Seleucus II campaign in the eastern regions, Arsaces retreated to the Apacak region (Strabo, 1928: 269; trootman, 2015b; Shipman, 2005: 28; Wolski, 2004: 81). In later battles with the second Seleucus, Arsaces achieved victory (Justin, 1994: 256). The Seleucid king was forced to return because of the unrest in Asia Minor. But before his retreat, he recognized the rule of Ash over Parthia and Hircania as the Sultans of the Seleucids (Strootman, 2015b; Fry, 2006: 293; Shipman, 2005: 28). It may be argued that the Ash-and-Antiochus war in Islamic history is a reflection of the battles between Ash I the founder of the Parthian kingdom and of Antiochus II and Seleucus and illustrates his efforts to drive the Seleucids out of the Iranian borders and establish the Parthian dynasty. In the history of the Islamic era, there have been reports of the attack on Palestine by Goderz bin Ash. In these reports, Guderz bin Ashq is the one who, when the Jews of the Israelites killed YahyaBenzaria (AS), destined that he would attack Yahya (AS) in revenge and kill the Jews (Tabari, 1352: 2/496; Isfahani, 1346: 42; Thalabi, 1372: 226; Gardizi, 1363: 60-61; Balkhi, 1363: 18; Mostofi, 1383: 101). In a solid account of the kingdom of Godezerz, his attack on Palestine heralds the beginning of Goderzez's reign and speaks in detail of the king's glory and highness. (Thaleb, 1372: 226). In national and epic narratives we find the name of Goderz. In these narratives, Goodarz, the son of Kashvad, is considered one of the greatest Iranian heroes. (Yarshater, 1392: 569; Safa, 1333: 574). Gooderz's name in national stories can be a reflection of Gooderz I the Parthian king. In spite of the similarity between the name of Goderz in the Islamic narrative with the Parthian king Goderz I, the insights in the Islamic texts lead us to the view that this Goderz should be regarded as the son of Ered II (37-37 BC). Labinius, the Roman commander, also accompanied him during the Pakistani invasion of Syria and Palestine. With the victory of Parthians in Syria, the way to Pakur came to the southern states of the Levant. Due to the turbulent conditions in Palestine, Pakor succeeded in conquering Jerusalem (Josphous, 1934: 126-127; Voleski, 2004: 156; Du Boaz, 1342: 92). It can be concluded that the Godarz raid on Palestine in the narratives of Islamic historians is a reflection of the Pakor army, the Parthian prince in the West Euphrates in 51 BC. Blash is the third Parthian king to be found in his scattered references to his war with the Romans in Islamic texts. Some Islamic historians make no mention of this war in the name of Blash. For example, in his report, Balami named the Ashq (Balami, 2001: 449-500), and Hamdollah Mostofi attributes it to the time of Nursi ibn Godarz ibn Balash (Mostofi, 1387: 102). According to historical reports of the Islamic period, Blush son of Khosro reported that the Romans had come to seek revenge on Antiochus and to avenge his blood on the Iranian war (Tabari, 1352: 2/497; Isfahani, 1346: 42-43). Blash asked for help from neighboring Malkovtiev. Each king provided the military and financial power to the extent of his ability. (Tabari, 1352: 2/497: Isfahani, 1346: 43-42; see also Nak; Balami, 1380: 500-449; Mostofi, 1387: 102). Concerning the Blash war and its reconciliation with the Parthian history, we may be able to cautiously date this war at the time of the fifth Blashe (191-208 AD). in the evidence provided by the Islamic texts about this war are references to the beginning of the war by the Romans. After the death of Blush IV (192/1923 - 191/1990), his son replaced him. Coinciding with the beginning of the reign of the fifth Blach, the Parthians were attacked by Septemus Soros in northern Mesopotamia. The fifth blast calls on the rulers of the provinces of Oserouen and Adiabon, whose lands were near the Roman borders, to oppose Roman siege and besiege Rome (Dio cassius, 1957: 217-218; Chaumont, 1988: 57 579; Voleski, 2004: 210; Shipman, 2005: 75). Eventually, however, the Roman troops, during their retreat, faced resistance from the city's defenders and withdrew. As the siege ended, the campaign ended. (Dio cassius, 1957: 221-222; Chaumont, 1988: 579; Voleski, 1383: 212; Shipman, 1383: 76; Duobey, 1342: 233.(
4.Conclusion
In Islamic sources, we find only three cases of the Parthian-Roman wars. First is the Ashq war with Antiches. The victory of Ashq in this battle led to the establishment of the Parthian dynasty. Greek and Roman sources and recent research can partly trace the date of this war to the actual Parthian history at the time of the first Ashq (247 BC - 217 BC). Among these evidences are the first Ashq battles with the Seleucid kings and stories related to the beginning of the Parthian dynasty. Given the coincidence of the reign of Antiochus II (261 BC - 246 BC) and Seleucus II (246 BC - 225 BC), the Ashq's wars are more likely to date in this period. The reference to Antiochus in historical accounts of the Islamic period may be the same as Antiochus II of Seleucid king. The second battle is the Godarz onslaught on Palestine. Evidence from Islamic reports and its concordance with new research suggests that the attack of Godarz Bin Ash to Palestine by Prince Pakour's son Ard II (57 BC - 37 BC) could be countered by Jerusalem and the conquest of the land. The Blashe war with the Romans is the last battle mentioned in reports of the Islamic era. According to the reports of the Islamic writers about the war of Balash and its reconciliation with the history of the Parthians, this war can be dated with prudence at the time of the fifth Balash (208-201 AD). Comparing the evidence of Islamic texts with Greek and Roman sources and new research indicates that this war is a reflection of the onslaught of Emperor Septimius Soros on the lands of northern Mesopotamia during the fifth Blashe, when Islamic historians combined reports of this war with the events of the Sassanid era.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Zahra Rahmati, Ali reza Shirvani, Mohammad reza Dalvi
Today, technology and its developments have become one of the most important elements of the strategic environment of the organization. What is causing concern among the managers of organizations is the prevalence of cyberloafing in organizations. Surely the cyberloafing phenomenon has consequences for the company in terms of cost and loss of working hours but if done properly and toward the goals of the organization, it can lead to positive results. The purpose of this study is to identify the causes and consequences of cyberloafing and to provide strategies for better management of this phenomenon. The research method is divided into two parts: qualitative and quantitative. The qualitative research was done by interview with thirteen staff members who provided sufficient information in the field. They were interviewed and a paradigm model was obtained by using the data theory approach. In the quantitative section, a researcher-made questionnaire was used to test the model. Its validity was confirmed by the supervisors and advisors. Cronbach's alpha coefficient was calculated to be 0.866 for reliability. A total of 363 questionnaires were randomly distributed among the employees of government agencies. In the qualitative part, the factors that have contributed to the prevalence of cyberloafing, and the consequences are also classified into three groups: individual, group, organizational. For cyberloafing management, strategies for managing organizational resources and evaluating the performance and design of management mechanisms, deductions, proper use of the internet and job satisfaction were suggested.In the quantitative part, the hypotheses from the model have been confirmed
In this article, we examine the role of partnerships as they relate to the destruction and reconstruction of Wakaŋ Tipi and Indian Mounds Park as a Dakota sacred feminine, origin, birth site through a theoretical lens of critical Indigenous pedagogy of place (Trinidad, 2016) and partnership studies (Eisler, 2005). We discuss the deep historical, social, psychological, and cultural relationship the Dakota have to this sacred site and the challenge of partnering with non-Dakota entities to restore Wakaŋ Tipi/Indian Mounds Park from a toxic waste dump to a spiritual sanctuary.
Ethnology. Social and cultural anthropology, Organizational behaviour, change and effectiveness. Corporate culture
This study aimed to identify the impact of human capital on entrepreneurial behavior of the knowledge-based companies and was performed in Science and Technology Park of Tehran University in 1393. The survey population was 64 managers of knowledge-based companies, and according to Morgan table the sample size was 56 individuals. Method of data gathering is based on two standard questionnaires to measure research variables. Data analysis was conducted in two parts: measurement model and a sturtural part. In the measurement model, the technical charactersitics of questionnaries inculuding reliability, validity, convergent and divergent validity were examined and necessary amendments were adopted. In the structure, the structure coefficients of the model were used to evaluate research hypotheses. Results indicate a positive and significant impact of human capital and its dimensions on the entrepreneurial behavior of the firms. It was conclude that human capital is a potential source of competitive advantage for knowledge-based companies. Which eventually led to the development of these companies and also enhance the situation of entrepreneur in these firms.
ezat -o- llah asghari zadeh, rahim ehsani, farah -o- llah vali poor halabi
et al.
Using the scientific decision making methods is one of the basic part of the management in every organizations. Nowadays scientific survey of the organizations performance is one of the most important problems of the managers. The efficient evaluation can be used for determining the strength and weakness points. VIKOR is one of the methods of performance evaluation for helping managers in optimal decision making that has some advantages in compare of other techniques. At first this Article explain the Decision Making models then the VIKOR method is explained and compared with other methods and at last the research groups in the Engineering Research Institute are ranked with VIKOR and others methods. The VIKOR technique can be used in other organizations that have similar specifications with the sample organization