Indigenous Knowledge
Morteza Salemi Ghamsari
Abstract
Abstract
Based on the evidences and documents left from ancient Iran, the art of dyeing and carpet weaving has been common in Iran since the past, and in the contemporary period, one of the most important centers of carpet weaving and dyeing in Iran is Isfahan province and Nain city. Nain carpet ...
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Abstract
Based on the evidences and documents left from ancient Iran, the art of dyeing and carpet weaving has been common in Iran since the past, and in the contemporary period, one of the most important centers of carpet weaving and dyeing in Iran is Isfahan province and Nain city. Nain carpet is very famous, because it is one of the brightest manifestations of the use of natural and traditional colors, and it owes a large part of its fame to this quality. Dyeing in this area is done with natural and traditional colors, which is slightly different from other carpet weaving centers that have traditional dyeing, and despite some chemical dyes that are used as an auxiliary, natural color are still dominant in the area. In this article, the traditional dyeing in the historical village of Jeshvaqan, which is located 40 km from Nain, is discussed. Until about 50 years ago, this village had 12 active traditional dyeing units and the main fame of this village was due to its dyeing units, but now with the closure of some workshops, there are 6 dyeing workshops in this village that one of them is half closed. This article has been done in the field. This craft requires more attention from provincial and regional authorities.
Morteza Salemi Ghamsari; Sina forouzesh; Mohammad reza Hojjati
Abstract
Natural factors play a decisive and determinative role in the historical, cultural and social phenomena of any society. In the water-scarce land of Iran throughout history, the aqueduct has been the most important way of exploiting water resources, which has been preserved, maintained and used ...
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Natural factors play a decisive and determinative role in the historical, cultural and social phenomena of any society. In the water-scarce land of Iran throughout history, the aqueduct has been the most important way of exploiting water resources, which has been preserved, maintained and used and exploited collectively. Shared water resources and their consequences and long-term investment in the construction and maintenance of aqueducts required long-term plans, which could not be combined with individualism and competitive culture, and contrary to some Iranian writers and intellectuals, not compatible. The construction of the aqueduct is the result of a long-term, peaceful and supportive participatory culture, and its existence has strengthened and reproduced this culture. This article deals with the tax on the use of water or the alimony of the aqueduct, which was the clever foresight of our ancestors towards the financial self-sufficiency of the aqueduct. In traditional irrigation systems, alimony is the sum of money spent during water circulation circuits throughout the irrigated year, which includes the wages of the irrigation group and the ancillary expenses of the water source. In the continuation of the work, the alimony of several aqueducts from different parts of Iran is also mentioned.
Morteza Salemi Ghamsari; Hossein Sadeghi
Abstract
By the time of the 1300s, the stamp was used instead of today's signature. Everyone had his own personal seal and each stamped paper was legally considered as an official document. One of the most common stamps in the villages was the Mohr e Kharman. It was a common practice to use the stamp of ...
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By the time of the 1300s, the stamp was used instead of today's signature. Everyone had his own personal seal and each stamped paper was legally considered as an official document. One of the most common stamps in the villages was the Mohr e Kharman. It was a common practice to use the stamp of a trench, a harvest, to keep others from reaching wheatgrass in the village. In this way, when harvesting and preparing wheat, the representative of the owner or the owner was present at each fields in the village, and sealed the harvest with a wooden stamp, so that nobody would snap at night. The stamp of a trench is an example of a locksmith whose guarantee of solidity is not an object or part of its own; the kind is not material and no technology has been used to make it. In his guarantee of solidarity, Mohr kharman enjoyed the strength of the land system. Here, an unwritten and unofficial rule, found a custom and tradition narrative and concentrated in the existence of an object. It was so that the seals, were guardians without ears and eyes, and in addition to the backing of the ruling system, they also had the backing of the community's faith. The sacred and blessed roles and words on all kinds of seals and on the harvest seals have had such a function. This article applies ethnographic method and interviews with two local and academic informants and has used books that have, though little, addressed this subject.
kaveh farhadi; morteza salemi ghamsari
Abstract
It goes without saying that food is quite significant which is felt by biologists, psychologists and more importantly by people. However, some societies including Iranians have always witnessed various incidents for thousand years due to its specific geographical and historical condition, shortage of ...
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It goes without saying that food is quite significant which is felt by biologists, psychologists and more importantly by people. However, some societies including Iranians have always witnessed various incidents for thousand years due to its specific geographical and historical condition, shortage of food and even water on the one hand, and many natural disasters and attacks by alien tribes on the other hand. Therefore, they have so much and sometimes unique experience in issues related to food security, management and storage. The said experiences unfortunately keep being forgotten. In most Iranian regions, there are mountains with water and no soil or deserts with soil and no water. Moreover, plants grow and agricultural, garden, and animal products are produced only in some months of the year. On the other hand, dangerous pests such as locust, age, color, natural disasters such as drought, untimely cold weather, flood, hail, and worst of all social insecurities including attacks on Iran which is a record-holder in this regard have all led to collection of experience in such special conditions so as to be used in such unlucky days of shortage or drought. Iranians have innovated various solutions to the extent that they have been able to store the most perishable foods such as milk for one week to two years. This is also true for vegetable, meat and fresh fruits. The present paper is the preliminary stage of a great work about traditional methods of food storage and traditional ways of fighting drought which have been applied by our ancestors for thousands of years. The paper aims at recording the latest experiences of old villagers and stories they have heard or applied about drought and different methods of combating it, food storage techniques and diet management at times of shortage before its too late. One of the findings is drawing of the preliminary graph of food classification in Iranian culture.
