morteza farhadi
Abstract
We have two types of society and culture; the former is very old with the main focus on “continuous interaction”, all kinds of assistance and similarity and the pursuit of dignity, and the latter is newer and heterogeneous societies after the invention of manuscript and the discovery ...
Read More
We have two types of society and culture; the former is very old with the main focus on “continuous interaction”, all kinds of assistance and similarity and the pursuit of dignity, and the latter is newer and heterogeneous societies after the invention of manuscript and the discovery of iron and governmental organizations separated from the main tribal organization. Of course, neither of these two societies and culture exists in its purest form today, but the “residue principle” proves their existence in the past, and most of their white or black compounds are now visible in the world. The author has found that contrary to most popular theories, technology, in spite of its complexity and great progress, has never reached the stage of autonomy and, in the words of Iranian villagers, has not reached the level of restraint and has not been “subjugated”, and is precisely subject to the system of creator, customer and buyer. Just as technology in traditional societies has been the embodiment and crystallization of its culture. Each of these two types of society and culture has its own preferred technologies and accepted social relations with others and nature, regarding its own objective values, norms and their own lifestyle and are compatible with culture to discover and invent compatible with climate and culture, and they raise their economies, and memorize the characteristics of their society and culture in the technologies they have built or chosen.“Ki” and “Kariz” are the best examples of a set of ideas, assumptions, discoveries and inventions that were invented in Iran with an arid and semi-arid climate during food production (horticulture, agriculture and animal husbandry) and spread to many similar countries in the world. Found that they had a culture of collectivism and participation The problem is that in the last five hundred years, and especially after the Industrial Revolution in England, the system of trade, colonialism, Orientalist and Eurocentric theories with its various letters, including the modernization of the primary school, has not advanced to developed societies and countries. Especially for countries with rich crude resources they need, to impose both their scientific and technological authority, and to provide stable and high demand markets for their products. Such actions have destroyed the several-thousand-year-old agricultural systems and organizations and irrigation resources of such countries as Iran, and most importantly, many irreparable damage has been done to nature, ecosystems and ecosystems of such countries. It is creative to justify the mercantile-colonial system. The French philosopher and sociologist Michel Foucault had correctly recognized that the new power would never be seen. First of all, this article wants to watch the reader of "power / knowledge / technology" knowingly and often unwillingly in these transformations. The task of this article, like our detailed article in the water issue of the Social Sciences Quarterly of the Faculty of Social Sciences of Allameh Tabataba’i University, is to show the hidden and camouflaged hand of the power of a bowl and the unipolarity of the commercial-colonial system behind important changes in countries like ours. Without its understanding, it will be very difficult to find ways out of various problems, including environmental problems in the world and in countries like ours.
morteza farhadi
Abstract
One of the more unknown wisdoms of the traditional agriculture and horticulture in the ancient civilizations which could invigorated agricultural fields for thousands years, probably, would be this diversity in cultivating different kinds of arable plants and trees in juxtaposed pieces (multi-cultivation), ...
Read More
One of the more unknown wisdoms of the traditional agriculture and horticulture in the ancient civilizations which could invigorated agricultural fields for thousands years, probably, would be this diversity in cultivating different kinds of arable plants and trees in juxtaposed pieces (multi-cultivation), and co-cultivating arable plants in the same time and place (mixed-up cultivation), and also cultivating arable plants and trees altogether and planting different trees in the same place or close to each other. This is the same method that Nature has been selecting since million years ago to the present time, and the world agriculture until the domination of Capitalism by its insular and narrow-minded perspective, i.e. the most interest in the least time and by each price, to some extent, has paid attention to it. These methods are thoroughly opposed to the modern mono-cultivation and macro-cultivation of the arable Capitalism.
morteza farhadi
Abstract
Neglecting traditional knowledge and technologies in our society and most of the third world countries such as our neighbors occurs when constant failure of western style of development plan and universal destroy of environment make later intellectual and far sighted scholars and international organizations ...
Read More
Neglecting traditional knowledge and technologies in our society and most of the third world countries such as our neighbors occurs when constant failure of western style of development plan and universal destroy of environment make later intellectual and far sighted scholars and international organizations such as Fao, Unesco, Brundtland commission and World Bank increasingly take in to account their mistakes towards third world development and neglecting cultural aspects and indigenous knowledge, technologies, management and rationality. They try to compensate their mistakes. However most of the methods of intellectual from traditional societies incessantly follow their own way like that Isfahani fellow who denied confessing his bad handwriting. Here in this article there is an attempt to consider some points of Iran's traditional knowledge and technologies.
morteza farhadi
Abstract
ن سردبیرراه تنهای مرا بنگر 1مردم شناسان فرهنگ را "تجربه انبار گروه " و "گنجینه آفرینندگی های بشر " 2نامیده اند. بخش مهم و کاربردی و در ایران ناشناخته مانده از این گنجینه دانش ...
Read More
ن سردبیرراه تنهای مرا بنگر 1مردم شناسان فرهنگ را "تجربه انبار گروه " و "گنجینه آفرینندگی های بشر " 2نامیده اند. بخش مهم و کاربردی و در ایران ناشناخته مانده از این گنجینه دانش و فنآوری : سخت افزارها و نرم افزارهای مربوط به تولید کار و مسائل پیرامونی آنمی باشد. از آن جا که تولید و کار امری جمعی و گروهی است و همیشه در پیوند باطبیعت و جامعه و فره نگ قرار می گیرد، پس این پیرامون ، هم شامل دانش های علوممصراعی از یک سروده اسکیمویی و نام فصلی از کتاب تاریخ مردم شناسی در بیان احوال فرانز بواس -ه. ر. هیس، تاریخ مردم شناسی، ترجمه ابوالقاسم طاهری، تهران. ] (Franz Boas). نک به: کلایه کلاکن – کروبر. تعریف ها و مفهوم فرهنگ، ترجمه داریوش آشوری، تهران، 1357 -2 دو فصلنامه دانش های بومی ایران، شماره 1 بهار و تابستان 1393دقیقه، علوم طبیعی ، فلسفه و علوم اجتماعی مربوط به آن همچون آب و هوا شناسی ،جانورشناسی و گیاه شناسی مرد می ، جغرافیا و بوم شناسی محلی ، کشاورزی و اقتصادکشاورزی و فنون کاربردی شده در صنایع و پیشه ها و ریاضیات و ابزارهای اندازه گیریو دانش های فیزیکی و شیمیایی کاربردی و غالبا نانوشته بوده و دامنه آن به جامعهشناسی، روانشناسی و مدیریت بومزاد و مشارکت ها و تعاونی ها ی سنتی و صنایع وهنرها و تکنیک های بدن (متون بدن ) و غیره نیز کشیده می شود. ویژگی مشترک هم هاین موضوعات گوناگون ، کارآمدی و توان کاربردی بالای آنها در عمل و پاسخسنجیده و کارآمد آنها در حل مساله و برآورد نیازهای آدمی در انطباق با تاریخ، جغرافیاو خرده فرهنگ در طی هزاران سال می باشد.دانش بو می که دانش محلی ، سنتی و یا قو می عامیانه و مرد می و بوم ز اد نیزنامیده شده است ؛ برای تعریف و طبقه بندی پدیده ها در محیط ها ی فیزیکی ، طبیعی واجتماعی خاص به کار برده می شود و با دانشی که افراد جامعه از طریق مراکز رس میمانند دانشگاه ها و موسسات تحقیقات دولتی و خصوصی کسب می کنند، ممکن استظاهراً تفاوت داشته باشد ، اما همه آنها در این ویژگی کلی که حاصل تجربه (مشاهده وآزمایش رس می و غیررسمی ) و به اشکال گوناگون تکرار شده و اثبات شده اند مشترکمی باشند.دانش بومی ، دانش جمعی و تاریخی گروه های انسانی در ارتباط با زمینه هایگوناگون هستی ، بویژه شیوه های تعریف نردبان نیازها ، در نسبت با نظام ارزشی و حلمسئله با راههای تجربه تاریخی است که منجر به راههای معیشتی و سبکِ زندگی آدمیگردیده است که از تعامل طولانی گروه با جغرافیا و محیط طبیعی و از طریق آزمون وخطا در خلال زمان شکل گرفته و عمدتاً شفاهی و نامکتوب و آمیخته با تکنیک هایبدن (فنون بدن) و دانش ضمنی است.سخن سردبیر 3دانش بو می بخشی از سرمایه ملی و "پتانسیل فرهنگی " 1 هر قوم است . تجربهنشان می دهد که دانش بو می نه تنها با دانش رس می تعارض و تناقضی ندارد بلکهبرخی ویژگی های متفاوت عرَضی دانش بومی مانند آزمودگی و آبدیدگی در ازای زمان،آن را مکمل خوبی برای دانش رس می قرار می دهد. دانش بو می در دسترس ، آسان یاب ،ساده، کارآمد، ارزان، کل نگر، واقع نگر، شفاهی، پویا، تجربه گرا، زمان آزموده و بومزاد و سازگار با محیط و طبیعت و زیست بوم تعریف می شود. این دانش به مسائل بهصورت کلی و منظوم ه ای (سیستماتیک) نگاه کرده و پویا بوده و در طی زمان آبدیدهشده است و چون در بطن محیط طبیعی و اجتماعی محلی تکامل یافته است با شرایطبومی و منطقه ای کاملاً سازگار می باشد.ویژگی های دانش بو می آن را دانشی سازگارتر نسبت به محیط و جامعه گراتر ازدانش های کلاسیک و نوین م عرفی می کند که می توان آن را در خدمت توسعه پایدارقرار داد.با وجود همه زحمتی که جهانیان و از آن جمل ه ایرانیان برای کسب دانش بو میصرف کرده و با وجود همه ارزش های فراوانی که دارد، دانش بومی غالبا دانشی شفاهیاست و بطور معمول و متداول در روش های جدید و علمی ثبت و ضبط نمی شود و درنهایت باید گفت ، دانش بو می در بیشتر کشورهای توسعه نیافته تحت تاثیر عواملگوناگون و از آن جمله معیشت و اقتصاد های تک محصولی شده و سلطه همه جانبهاستعماری و قومیت کشی (تهاجم فرهنگی) و مقیاسات اروپا محورانه و شرق شناسانهتعصب آمیز شرایط جدید و القائات "مکتب نوسازی " 2 غالباً نادیده گرفته شده و رو بهنابودی رفته است.
morteza farhadi
Abstract
The traditional culture of undeveloped countries has been attacked by modernity during centuries of orientology literature in a more descriptive and indirect form, and around 70 years after the World War II in a direct and theorized form. In this paper, different results have been achieved based on the ...
Read More
The traditional culture of undeveloped countries has been attacked by modernity during centuries of orientology literature in a more descriptive and indirect form, and around 70 years after the World War II in a direct and theorized form. In this paper, different results have been achieved based on the experiences, library research, field researches and observations in Iran during the past 25 years. The conflicts and inconsistency of the modernity school and its assumptions with historical realities both in Europe and undeveloped countries, and second wave of development in countries such as Japan, China, India, etc. showed that development issues are far more complicated and beyond the unreal claims of orientologists and modernity school. The present paper begins with criticism of orientological classification and challenges its inaccuracy, and the conflict between tradition and industry. It is an attempt to show with various conflicting and paradoxical examples that despite considering the tradition and industry as evident, it is the former that has paved the way for the latter whether in the first or second wave of development.
