Malek Shoaei
Abstract
A typical calendar among the Kurdish people from the perspective of: the Naming the months, symbolism, the numerous occasions, the consistency with nature and climate, the mythical and religious ideas, and ... distinct from the calendar of other Iranian tribes. In this culture, like the glorious calendar, ...
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A typical calendar among the Kurdish people from the perspective of: the Naming the months, symbolism, the numerous occasions, the consistency with nature and climate, the mythical and religious ideas, and ... distinct from the calendar of other Iranian tribes. In this culture, like the glorious calendar, the year is divided into four seasons and twelve months and each month to thirty days, but the beginning of the year is different from the calendar of the people. The fall season is ahead of the summer season. The names of its twelve species are, respectively: Giyā Bārik, Giyā Jemān, Nowrooz Māng, Kav Ker, Ganem Derav,Puš par, Gā Qur, Miva rasān, ?āxere Sardava, Valng Rizān, Mānge Seya, and Xāka Liva are all raised. There are occasional chaos and in each of these months, there are different occasions that are based on repetition, climate and climate conditions. This article aims to describe the Kurdish bases in a compilation (field book) and in a descriptive analytical manner. This shows the rich background and calendar of the people of this culture, and finding the roots of this calendar in the history and culture of Iran may bring valuable results.
Azadeh pashootanizadeh
Abstract
Zoroastrians of Iran are considered the oldest natives of Iran. After the Arab attack on Iran, they lived in Khorasan for some time and then went to Yazd and Kerman. But some of them moved to India. Qajar period, which coincides with the birth of Zoroastrian-embroidery art (Zartoshti-duzi), Zoroastrians ...
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Zoroastrians of Iran are considered the oldest natives of Iran. After the Arab attack on Iran, they lived in Khorasan for some time and then went to Yazd and Kerman. But some of them moved to India. Qajar period, which coincides with the birth of Zoroastrian-embroidery art (Zartoshti-duzi), Zoroastrians from India, who were mostly cloth merchants, came to Iran and provided a lot of help to Iranian Zoroastrians. As some Indian merchants married Iranian Zoroastrian women and described to their wives about the peacock (a bird that is not native to Iran) and its beauty. Zoroastrian women's mental image of this bird caused various forms of peacocks in Zoroastrian embroidery art. The peacock was very important in the art of the Sasanian era and is reminiscent of the goddess Anahita in Zoroastrianism. Repetition of this pattern symbolically in the clothes of women Zoroastrian artists is a way of reviving their religious thoughts. In this article, an attempt has been made to study the art of Zoroastrian embroidery, which is a native art of Iran, in its birthplace, and to discuss the reasons for the appearance of the peacock motif in this art.
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.
Nima Shojaei Baghini
Abstract
Most of the programs in Iran which were defined and carried out in the name of “modernization” had nothing to do with the cultural and “indigenous” elements of the country, so, they exacerbated some “crisis” in the field of environment and water. Therefore, it ...
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Most of the programs in Iran which were defined and carried out in the name of “modernization” had nothing to do with the cultural and “indigenous” elements of the country, so, they exacerbated some “crisis” in the field of environment and water. Therefore, it seems that it is necessary to rethink the concepts of “modernization” and “development”; relying on the concept of “tradition” and looking for the “emancipatory social science”, we should try to transform a paradigm which is eliminating and fighting against the concept of “nature”, as Hanna Arendt argued. I believe that the admired documentary entitled “Matricide”, directed by KomeilSohani, which has been showed in Iran and some other countries, with a historical approach, has the capacity to develop such an “emancipatory social science”. This movie has criticized a “technical” approach retrieved from “partial modernization”, and showed that how far previous decisions made by the Iranian politicians, in the same approach, has endanger current Iranian’s life. It seems that the theoretical and methodological approach of the movie is similar to what is bring followed in the field of “new institutionalism”. In this field of study both “historical” and “indigenous” forms of life are considered prominently. Subsequently, by using the approach, we can rethink the foundations of the “modernization” school, which has effected not only on Iran, but on the rest of the world, with its “negative externalities”. Hence, in this article, with emphasis on this approach and that documentary, the researcher criticized the peculiarities of current knowledge in facing the loop of “environmental crisis” and “water crisis” in Iran; then, I emphasis on the “new institutionalism” as an alternative emancipatory paradigm, towards an understanding of the problems of the nature in Iran.
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.
mansoreh Ghavam; Hadiseh Jeyhoni; sedigheh kiyani salmi
Abstract
Tendency toward using medicinal plants have been made pervasive. This research studies the knowledge, attitudes and the usage of medicinal plant among people in Nain city. The data collecting tool was a 19-item research-made questionnaire. Its validity was proofed by experts and its reliability was confirmed ...
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Tendency toward using medicinal plants have been made pervasive. This research studies the knowledge, attitudes and the usage of medicinal plant among people in Nain city. The data collecting tool was a 19-item research-made questionnaire. Its validity was proofed by experts and its reliability was confirmed by using Cronbach's alpha of 695/0. Sample size of 378 was determined based on Cochran formula. The questionnaire was distributed randomly and data gathering conducted in 1394. The software SPSS22 was used for analytical data analysis. The highest Indications were: abdominal pain (67%), chills (1.65%), stress (29%), breast disease pain (22%), skin diseases (3%) and ants with most application were flixweed (71%), borage (50%), chamomile (39%), Ginger (23%) Vbvmadran (11%). According to the findings of the investigation, the most important reasons for using medicinal plants were less side effects (75%) and a better result (76%) comparing chemical medicine. The results of this study, shows that higher consumption of medicinal plants has better results and fewer side effects than chemical medicine, thus informing the population about the possible effects seems necessary.
