Indigenous Knowledge of Iran

Abstract In Iran’s hot and arid climate, the development of agricultural societies has historically depended on the ability to store grain for long periods without relying on energy-intensive systems. This study investigates the passive environmental strategies employed in the adobe silos of the ancient Saryazd grain storehouse. The research aims to identify indigenous grain-storage knowledge that can support the adaptive reuse and economic revitalisation of the Saryazd citadel, while also informing sustainable approaches in contemporary architecture. A descriptive–analytical methodology was adopted, combining computational simulations, documentary research, and interviews with eyewitnesses conducted during field surveys in July and August 2024. The results indicate that thick adobe walls, thatch roofing, hierarchical spatial organisation, narrow and nested corridors, and chimney-driven airflow together create favourable storage conditions. Computational analyses show that these strategies achieve an internal temperature reduction of 15–20°C compared to outdoor conditions and provide effective ventilation of approximately 0.7 CFM per ton of grain, ensuring grain health and longevity for decades. The study highlights the value of documenting and reassessing indigenous passive solutions as low-cost, efficient models for addressing contemporary challenges in climate-responsive and sustainable architecture.

Abstract Introduction and Core Focus: The "Gal" phenomenon in the mountainous Uramanat communities is a traditional mutual aid system rooted in ethics, kinship, and mutual commitment. Focusing on Bayanegan, this study explores Gal's structure, function, and cultural meanings anthropologically.

Methodology and Key Findings: Data was gathered through participatory observation (in a 41-day road construction project) and in-depth interviews with local actors. Findings indicate Gal is more than just an economic activity (like agriculture or building); it performs crucial social and cultural functions. It acts as an institution regulating reciprocal relations and maintaining balance in Uramanat's ethical system. By fostering trust, social capital, and collective belonging, Gal promotes social and environmental sustainability.

Conclusion and Significance: Despite modern changes, Gal remains dynamic and effective. As a living intangible heritage, it provides an identity and resistance function against individualism and the modern market. The analysis uses concepts like the "gift," "communitas," and "moral economy." Ultimately, Gal is a multi-functional institution (livelihood, ethical, symbolic) that ensures cultural continuity and serves as a model of cultural resilience against modernization.

Abstract Abstract
Women's clothing has witnessed remarkable changes in history. Among all these coverings, chador bears a special significance. The developments that have rose as a result of changes in the form and usage of this covering has always been appealing to critics and researchers. This covering has represented its wearer's social, political, economic, and religious character; hence, researchers of different social sciences have always argued for or against this covering. This article explores the reasons as to why this covering witnessed changes, particularly in the past decade. It further demonstrates the developments and changes from a traditional chador to the modern forms. The present study was conducted in an academic environment (Islamic Azad University, Tehran Central Branch), and the subjects were students aged from 20 to 35. The research is conducted using qualitative methodology, direct observation, external sources (library deeds and documents), research tools (camera, tape recorder, etc.). The results of this anthropological look and field research show that during the past decade, change of chador patterns from its traditional form to modern has created new thoughts about this covering. The change of form and size of chadors reveals some secret layers in the thoughts of today’s women and
girls. This has led some of them to feel sorry about and some other to feel proud of being a woman in the studied population. Though anthropology is not obliged to provide solutions and suggestions, we should not overlook the results of this research which is the overall opinion of women about chador or Islamic hijab. In this paper, the thoughts of functionalist theorists, particularly those of Beranislaw Malinowski are used. Despite the changes in Islamic covering, it can be said that women themselves are the main factors in such development.
 

Abstract Human from the past to the present in many ways to survive and improve their quality of life are dependent on plants of different ways. Ethnobotany .The aim of this study is to comprehensively study the Ethnobotany of wild plants in Bestam region in Lorestan province from the Zagros forest. The human community studied in this study is the residents of Cheshmeh Bid and Cheshmeh Saleh villages of Selseleh County in Lorestan province. The research method used in this ethnobotany study was ethnography method. Data collection tools included direct observation, participant observation, and semi-structured interviews. The results show that 119 plant species belonging to 41 plant families have been identified by the villagers. The results show that 119 plant species belonging to 41 plant families have been identified by informants. The results indicate that the knowledge and application of plants has been very diverse. Knowledge and uses include 58 species (48.7%) for edible use, 42 species (35.3%) for fodder use, 32 species (26.9%) for medicinal use and 16 species (16.8%) for tools and handicrafts have been used. The study demonstrated the knowledge and application of a variety of plants that generally provide the security of livelihood and their health.

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 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.

Abstract In the course of realization of constant development of villages with people-based orientation aiming at their empowerment, the native knowledge is the most significant part of development in terms of local beliefs, values, methods and knowledge. Experience shows that not only is the native knowledge not inconsistent with the official one, but it can also complement it. Native knowledge is accessible, comprehensible, efficient, and inexpensive and is transmitted orally. This knowledge has been dynamic, has completed in nature and local communities, is consistent with native and regional conditions and has helped villagers in stable management of water-yielding places so that they would have more active role in development of natural sources. The present study aims at evaluating the level of knowledge of villagers in the field of water and soil protection technology. The data are gathered through using focused groups, interviews, questionnaires along with participation of experts of water-yielding areas of Shahid Rajaie Yanser, Mazandaran Province. The findings show that the primary living facilities in most villages under study are at an average level and that villages in different areas have various climate and weather. Also, the heavy dependence of villagers on natural sources and limitations in family income sources has led to pressurizing and destruction of natural sources. Experts consider destruction of jungles and grasslands, floods, decrease in water sources and shortage of water supply, soil erosion, accumulation of sediments behind dams and destruction of river edges as the most important crises related to natural sources. They believe that utilizers should have great skill and knowledge when it comes to occurrence, reasons and significance of such crises and also significance of operations of water-yielding utilization and its protection. This paper reveals that evaluations and prioritizations of experts are quite different from the evaluations made based on popular knowledge. In many cases the knowledge and information of people about ecosystems and species they are in contact with are less than what is really there. Therefore, the most important educational prioritization should deal with native knowledge and establishment of interaction between the native and official knowledge. In the world industrialization process, agricultural section, especially in the third world has witnessed the most damages, because native methods have left their once tried experience.

Abstract Experiences have manifested that local techniques and indigenous knowledge are the best way for achievement of sustainable livelihood development. The indigenous knowledge is adapted to environmental, social and economic local conditions. It is a part of social and cultural capital of local communities and can be able to empower these communities. The systems of indigenous knowledge should be seen as a part of national resources. Indigenous knowledge is a key element of essential capital of local people who try to control their own lives.
 
Traditional knowledge is more than a simple compilation of facts drawn from local and often remote environments. It is a complex and sophisticated system of knowledge drawing on centuries of wisdom and experience. It also constantly grows and changes with new information. For using this complicated system, one must include the indigenous peoples themselves as practitioners.
 
Although traditional knowledge systems of indigenous peoples, are highly variable in their content and style, nonetheless all have a great deal to offer in sustaining life on the planet. Most of traditional knowledge systems assume that people are part of the land, rather than they own the land, so they consider themselves as true guardians. The wisdom derived from this philosophy can be used to take advantage when planning for sustainable development. Thus, there is a great benefit to use the two knowledge systems together.
This paper debates the importance and role of indigenous knowledge in sustainable development, especially in remote region and rural community in Iran. It introduces some of traditional ways that local people used for irrigation and agriculture in the arid and semi arid zones so qanat or kariz. This ways is smart adaptation to hard environmental conditions and can be applied in development process.
 

Abstract Indigenous knowledge as a part of any nation’s culture, has been acquired through experience and gradually become a part of the culture and society. The correct use of this knowledge can lead to endogenous development. Ethnobotany, as a sub branch of indigenous knowledge, investigates the way people of a particular ethnic, culture, or region make use of native plants. The aim of this study was to introduce edible and medicinal plants used by Googhar local people. For this purpose, during the summer 2019 and spring 2020, edible and medicinal plants used in the region were identified. The information was collected in the form of free interviews, semi-structured interviews and participatory observation. Interviews were conducted purposefully with local experts. Totally, 36 plant species, with the extensive knowledge of local people, were identified in edible and medicinal uses. This knowledge includes the identification of plants, appropriate time of harvest, organs used, medicinal and edible properties, how to use, as well as plant ecology. The results show that leaves have the most edible and medicinal uses. Edible and medicinal plants in forms of cooked and raw have the most consumption, and the most medicinal use includes treatment of gastrointestinal diseases.