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Trends in intra-family relationships in Iran point to fast changes in regional and class-linked cultural patterns following the rapid spread of the national culture and of modernist ideologies and practices. People redefine their responsibilities and expectations as small nuclear families increase, women aspire to higher education and employment, and the bad economic situation necessitates various adaptations. Analysis of recent ethnographic data suggests that the shift from traditional authoritarian intra-family relations to relationships based on autonomy, individuation, independence and companionship creates new intimacies but also conflicts. The prevailing ideology of "progress" in Iran likely will further weaken patrilineal ties and kin relations while strengthening ties based on friendship and collegiality.

In this paper, we discuss the impact of Jürgen Habermas' ideas on Iranian intellectuals who live in Iran. The upshot of the paper is that in present day Iran, where the society is going through a significant transitional period, various intellectual groups have reacted differently towards the ideas of the German philosopher-sociologist. While the orthodox left-wing (ex-Marxist) intellectuals and the conservative right-wing writers have, by and large, tended to ignore his views, a younger generation of the left-wing intellectuals and a number of the Muslim intellectuals with left-wing/socialist tendencies, have tried, each in their own ways, to 'adopt' Habermas' ideas in pursuit of their own projects/research programs.

In 1990, The U.S. Census Reported that 226,123 Iranian immigrants were living in the U.S., a growth of slightly under 100,000 in a tenyear period. These were individuals who either were born in Iran, or were of Iranian ancestry but born outside Iran in a country other than the U.S. The almost doubling of this population over a short period of time, combined with the group's variety of socioeconomic backgrounds, has created some of the most diverse ethnic geographies in the U.S.Traditionally, academic theories have focused on issues regarding chain migration, port of entry, the assimilation process, ethnic economy, and labor market participation to explain the geographic distribution of various ethnic groups and their shifts over time.

The Mauryan Empire was preceded by the Achaemenian Empire, which in extent, and centralisation appears to have set a model for it. There is much on the surface to justify this thesis. Most remarkably there is the use of stone inscriptions for which the Achaemenid emperors, especially Darius and Xerxes, set a precedent. Stone and stone-cut art and architecture, not traceable in post-Indus India begin with Aśoka, and this too had Achaemenid precedents on a grand scale. This essay concedes the connection but argues that the contexts and contents of Aśokan inscriptions were essentially different from their Achaemenid precedents, and Mauryan art too, in both its forms and message, owed much to indigenous tastes and genius.

Резюме: С 1922 по 1930 г. Бакинская торговая ярмарка играла ключевую роль в экономических отношениях СССР и Ирана. Задуманная азербайджанскими лидерами как способ усилить свое влияние в Закавказской Советской Федеративной Социалистической Республике в противовес Москве, ярмарка поддерживала традиционно глубокую экономическую интеграцию хозяйства советского Азербайджана и приграничных провинций Северного Ирана. Пространственная революция, сопровождавшая становление и консолидацию большевистского режима, стала причиной изменения характера советских окраин и разрушения традиционных трансграничных экономических и культурных связей. Свертывание нэпа усилило напряжение между иранскими купцами и советскими торговыми организациями, подрывая экономическое значение ярмарки. После первого кризиса Бакинской ярмарки (1926−1927) она стала объектом нарастающей критики и в итоге была закрыта в 1930 г. Прекращение Бакинской ярмарки свидетельствовало об успешной трансформации советских окраин и окончательном разрушении традиционных связей Азербайджана с Ираном и Ближним Востоком.