Mohammad Afrough
Abstract
In the nomadic weaves, although the functional aspect was intended, its aesthetic aspect with a variety of native motifs, resulting from the birth of personal and collective beliefs, it is more prominent and as if the woven were a space for arousal, representation of imagination and emotion. the horse's ...
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In the nomadic weaves, although the functional aspect was intended, its aesthetic aspect with a variety of native motifs, resulting from the birth of personal and collective beliefs, it is more prominent and as if the woven were a space for arousal, representation of imagination and emotion. the horse's face is a representation of the nomadic weaving, and in particular the Qashqai, which provides a space for design and motif creation and companion native and natural colors are provided by the weaver. in this article, while briefly describing and introducing Qashqai woven fabrics, various types of horse coverings and ornaments, nomadic gullies, and in particular gashqai gullies in terms of weaving technique, structure and aesthetic dimensions, introducing, describing, and analyzing, 24 cover of horse were selected as the sample for this process. the results of the present study indicate that the cover of horse structure of all regions of Iran, regardless of some exceptions, follows a general form. while most of them are related to carpet weaving techniques woven has been with the carpet weaving technique ghalibori (Turkmennaghsh) or Gol Barjaste this
mohammad hossein papoli yazdi; Abbas Jalali
Abstract
Rural issues are very complex and deep issues, most of which are penetrated by the socio-economic-cultural structure of the villages and become part of the rural living and livelihood components. If you look at the rural issues with a simple, one-way perspective (eg, purely economic), you will ...
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Rural issues are very complex and deep issues, most of which are penetrated by the socio-economic-cultural structure of the villages and become part of the rural living and livelihood components. If you look at the rural issues with a simple, one-way perspective (eg, purely economic), you will not be able to understand their depth. Behind many of the idioms and words of the village lies a lot of deep-rooted culture. The current materialist world, and those who see the world, the city, the countryside, and the nomads as merely economic, statistical, rational, and statistical accounts, and seek development and growth through mere figures, are doomed to naivety and simplism. If all things, especially cultural-social relations, were viewed with pure economic vision, the culture of the superior economy would gradually overshadow the whole world. It will lead to nonsense, the absurdity and the unity of life everywhere and everywhere. Walnuts are a word and a fruit. In the statistics books against the word walnut, a few more figures are not mentioned. For example, Iran's walnut production in the year 1367 was 55 thousand tons or its production in Khorasan in the years 1372 and 1373 was 6613 and 4952 tons, respectively. But walnuts, especially in mountainous areas (such as dates in warm regions and olives in the Mediterranean), are an important cultural and social factor that has a very long history. Those who are familiar with the school of construction or structuralism know what part of being a constituent means.
Gholamali Heshmati; Hossein Barani
Abstract
As ways of learning, understanding and also attitude toward the world, indigenous knowledge is defined as the result of years of experience and problem-solving via trial and error by groups of people having applied natural resources in their surrounding environment. Stock holders, including tribal and ...
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As ways of learning, understanding and also attitude toward the world, indigenous knowledge is defined as the result of years of experience and problem-solving via trial and error by groups of people having applied natural resources in their surrounding environment. Stock holders, including tribal and rural societies in Iran, have had valuable savings in the field of indigenous knowledge in range management for many years that is cultural and social potential of this ancient community. This research was conducted on principles of classification and nominalization of environmental components as an important factor in the rangeland classification system from the perspective of indigenous knowledge. Data collection was carried out through interviews in nomads' residence and participatory observation through survey research. Key concepts were then extracted from natives' narrative knowledge. The results indicate that nomads have subtle and detailed observations about the classification system that is completely corresponded with local conditions. As they have separate classifications for each surrounding environmental components. Accordingly, they classify rangeland based on topographic features, temperature, vegetation, soil, water resources, land use and access road for every part of which they have separate definition. These parts are named and defined in such a way that for a majority of locals are known as practical concepts. While there is no publication for this kind of categorization system, the environmental culture causes nomads living in that area to make use of this system.
Fahimeh Alimirzaei; Amin Mohammadi Kalayeh; MohammadReza Shahraki
Abstract
Achievement to experiences and informed and non-documentary information is one of the valuable ways for recovering the traditions which are unconsciously threatened with destruction. The object of this research was identification of the medicinal plants using by nomads and collecting their information ...
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Achievement to experiences and informed and non-documentary information is one of the valuable ways for recovering the traditions which are unconsciously threatened with destruction. The object of this research was identification of the medicinal plants using by nomads and collecting their information about medicinal organs and how they are used, as well as diseases that can be treated with these plants, and in fact the study of ethnobotany and the ethno-pharmacology of medicinal plants using by nomads in the Chehel-Kaman rangeland. Registration of beliefs and Indigenous data of the nomads was conducted by interview in both places of residence in the nomads and participatory interviews at the habitat of the plants. The interviewees were selected by snowball method. At the same time, through participatory interviews and field surveys, plant species were collected to identify based on valid sources of botany. For each medicinal plant species, the scientific name, family, local name, medicinal organ, current therapeutic properties, as well as the method of preparation and use of herbal medicine were developed. Relative Frequency (RF (and Use Value (UV) for each medicinal plant were calculated. In the study area, 51 medicinal species belonging to 26 family were identified. The most populous plant families were Asteraceae and Lamiaceae with 7 and 6 species. The findings showed that the highest frequency of medicinal plants was used for treatment of gastrointestinal diseases (52.94%). The highest UV was belonged to Thymus Transcaspicus and Bunium persicum equal to 0.66. Considering the importance of Chehel-kaman rangeland medicinal plants, the results of this research can provide appropriate grounds for the development of phytochemical knowledge and the production of herbal medicines.
javad safinejad
Abstract
Abstract The ancient Lor ethnicity is a branch of Iranian nomads who have gone through the ups and downs of history. Although it has lost much of its historical territory, it occupies an area as large as 123,000 square kilometers, spreading to the west, center and parts of the northern coasts of the ...
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Abstract The ancient Lor ethnicity is a branch of Iranian nomads who have gone through the ups and downs of history. Although it has lost much of its historical territory, it occupies an area as large as 123,000 square kilometers, spreading to the west, center and parts of the northern coasts of the Persian Gulf. The ethnicity is classified into the two branches of the Greater Lor and the Smaller Lor. The Daz River defines the demarcation line between the territories of these two branches. Each of these branches has its own closed lifestyle in Iran's central mountains. An ancient culture with amazing phenomena based on internal laws and inventions govern the ethnicity. We can still observe in their daily life parts of these internal phenomena of different strata. One of these ancient and historical phenomena is communication in order to make decisions on ruling the strata which is closely linked to their biological lifestyle. This is because the vast and scattered strata in mountains should be supported by a center from which they can ask for their needs related to natural and human events. Traditional vocal-verbal form of informing is a need with different rules and types, each of which contains special concepts and is expressed in a special way. Everyone has a duty to participate in these traditional speeches and perform their duties in their stratum. This paper attempts to mention some of these traditional events among the Greater Lor community, especially Bakhtiari, Boyer Ahmad and Bahmaie Lors.
ezatollah samaram
Abstract
Halālbi (“forgiving the deceased husband”) phenomenon is one of the types of forgiveness or asking for forgiveness which is seen in people at the time of separations in which there is little chance of meeting again such as far and dangerous journeys, or when the individual’s suffering ...
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Halālbi (“forgiving the deceased husband”) phenomenon is one of the types of forgiveness or asking for forgiveness which is seen in people at the time of separations in which there is little chance of meeting again such as far and dangerous journeys, or when the individual’s suffering from incurable disease or is going to the operating room. It is a kind of asking for forgiveness of abnormal behaviors, actions and cruelties from people around especially the spouse. Asking for forgiveness or forgiving at the end of the communication line between two people is a very laudable behavior which has been common in the past in our society whether in cities, villages or among nomads and still exists among people to some extent. The present paper studies the functions of a special type of forgiving the deceased man by his wife or wives in his funeral ceremony. The research conducted in Bahmaie city shows that the conditions, states, actions, communications, messages and symbols of forgiving the deceased husband has established a social defensive mechanism which plays an important role in organizing and monitoring the behavior of spouses with its secret functions, in a way that it can prevent and decrease wife abuse by men among the families of these tribes. In a nutshell, when the man dies and is put in the grave, his wife is asked to come next to or go into the grave before burying him and forgive him at the presence of everyone there. In fact, she is allowing him to be buried in his tomb. The observations in Bahmaie city of Kohkilooyeh and Boyer Ahmad Province show that this ceremony has many sociocultural functions which are mentioned in this study.
