نشریه نامه انسان شناسی
پیاپی 36 (بهار و تابستان 1402)

The family is the most fundamental social unit. Paying attention to the family and the needs of its members, especially the need for leisure, is a manifestation of Iranian and Islamic culture that nurtures healthy people for future generations. Today, commercial complexes are the manifestation of cultural and behavioral changes in the field of consumption and leisure. By accepting social, cultural and recreational functions in addition to economic functions, commercial complexes have been transformed into spaces with mixed and diverse uses and are competing with each other to try to accommodate various groups of society such as women and youth and are suitable for all family members. Therefore, paying attention to a type of leisure for families that is specific to urban and modern life, i.e., visiting and using the facilities gathered in commercial complexes and researching the components of the architecture of family-friendly commercial complexes is the main purpose of this research. The method adopted in this research is Grounded theory with a systematic approach of Strauss and Corbin. The data were obtained through semi-structured interviews with 57 visitors of some selected commercial complexes and analysis behavioral patterns of users of these centers in the areas of shopping, entertainment and leisure. The findings of this study are classified in the form of categories obtained from the analysis of interviews, in 6 main areas: Causal conditions, Context, Core category, Intervening conditions, Strategies and Consequences. The results of this study show that by choosing the family shopping experience as a core category, the consequences of the family shopping experience in both the family and the commercial complex in the context of Tehran can be achieved. Also, effective components in the architecture of family-friendly commercial complexes are other results of the present study, which are mostly in the field of causal conditions and prerequisites for the family shopping experience.

The magic of similarity is based on the idea that in order to achieve a goal or reality, one must simulate or depict that reality so that nature is encouraged to repeat and imitate that action. This research, which is a type of qualitative study, tries to investigate and classify the beliefs and customs formed based on the magic of similarity in the popular culture of Ivan city by the means of library and field methods of data gathering such as semi-structured interviews. The sampling method was snowball in the seven villages of Ivan city. The results of this research, which was carried out over five months, show that some beliefs and customs in Ivan's popular culture have been formed based on the magic of similarity, and these cases are in ten sections: beliefs related to marriage, pregnancy, and the birth of babies, therapy-blogging, fertility and blessing, mourning, tattooing, black magic, lost objects and animals, and getting rid of uninvited guests are examined and analyzed, among which, respectively, beliefs related to babies, fertility and blessing , therapy-blogging, marriage and pregnancy reflect more than other beliefs. It seems that this is rooted in the importance of children as a labour force and a factor in maintaining the family and in turn a blessing in the rural life and subsistance of the agricultural community.

Lorestan is one of the provinces in the west of Iran that is located in the natural- cultural zone of central Zagros. Due to various reasons, including environmental conditions and high livelihood potentials, this province has long been the focus and settlement of human societies. One of the most important evidences of human footprints in Lorestan is rock arts. In 2015, during the archaeological survey of Chegeni county, a set of rock arts was identified. These motifs were created on the wall of a rock shelter and the rocks around it in the northern side of Nargeseh village of Chegeni county. The discussed collection is a combination of pictograms and petroglyphs. Pictograms are created with two colors of Ochre pigments and black, which are comparable to the motifs introduced in Mirmalas and Homian caves in Kouhdasht and Dosheh cave in Chegeni county. Petroglyphs are in two forms of carvings and scratched lines on the surface of the rocks.  The main theme of these motifs is the scene of hunting wild animals such as ibex by humans with clubs and possibly spears with the help of dogs. Men has been depicted in two states, on foot and on horseback. By examining this diverse collection of rock art and relying on anthropological information from the people of Lorestan, the author believes that the depiction of the mountain goat hunting scene by humans is a proof of the importance of hunting animals in their food basket and the superior and mythical social status of people and are hunters who have skill and ability in hunting.

The Shahsevan tribes are the largest nomadic tribes in the northeastern of Iran. Every year, these tribes move from the northern parts of Ardabil province to the north, to the summer pastures of Sabalan Mountain, and spend about half of the year in these areas, living as nomads. The present study was carried out by means of an extensive archeological field study in Meshginshahr plain and the western and northern slopes of Savalan. The main hypothesis of the research is based on the fact that the present-day migration routes of the Shahsevan tribes are 3,000 years old and these migration routes have been used by the iron age nomadic tribes around the end of the second millennium B.C, before these tribes. Such a hypothesis has been tested with an archaeological field study during the present-day's routes of the Shahsevan tribes. In the study area, 15 current roads belonging to Shahsevan tribes were identified. The archaeological field research has shown that a large number of iron age archaeological sites are located longitudinally and in a ridge, parallel to the present-day migration routes. More than 90% of these sites are iron age cemeteries that are unrelated to the settlement sites and certainly belong to the iron age nomadic tribes, and these sites are both along the migration routes and located in the present-day summer pastures of Shahsevans. The results of this research indicate that the Shahsevan tribes have inherited (with a slight change) the same routes that the iron age tribes used to reach the slopes of Savalan.

Giving a comparative theoretical and documental discussion about the different approaches to ethnography from academic emergence of anthropology up to now, is the goal of the present article. The classification of ethnographical approaches and evaluation of the change route is discussed from their ontological and epistemological bases up to their more overt characteristics and every approach is exemplified with some parts of the authentic classic or recent ethnographies that exist in anthropological literature. Realism, interpretivism, applicability for peoples (not for powers), moralism and criticalism are the most important discussed concepts that have reach to their highest level in the fourth approach, i.e. militant anthropology / ethnography. The most important result is: philiosophy and biology have been able to give a defensible base for the moralism and criticalism of recent (fourth) approach. The necessity of this discussion is clarifying the most intensive differences between the realist and postmodernist approaches that can be ongoing in the field of social science and at academic level.

Qanat, the main source of water supply for Saravan, has become a national identity and one of the important values in the lives of the people of the region, with which the social and cultural relationship has grown. According to surveys, there is a close relationship between the Qanat and society, and it has created special rituals and beliefs that have become an important part of the region's culture. In Saravan, for example, some people believe that the construction of a Qanat is the work of jinn and that humans are incapable of constructing such a trick. This belief is so strong among the natives that even the Qanat diggers believe that the original Qanats were created by jinns and that people learned from them. This study attempted to investigate the effect of the Qanat on various aspects of Saravan's socio-cultural structure, as well as the beliefs and rituals that arose as a result of it. In the terms of nature and method, this research is descriptive-historical and the data are gathered from the library and the field (conversation with native Qanat diggers and elderly people). The findings, which include beliefs and rituals, demonstrate that the social existence of the people in Saravan is dependent on the existence of the Qanats, which has an important place in Saravan society and its historical anthropology. Based on the discussions, it was discovered that the beliefs and rituals were not written down but were passed down orally to future generations, and library studies revealed that some beliefs of the Saravan people about the Qanat are similar to those of people in other parts of the country, particularly Yazd province.

Dogs have been depicted in various scenes and situations in the rock art of the Middle Zagros. Rock art reflects the mentality of our ancestors towards various phenomena and shows their life style. Therefore, due to the various motifs of dog, this animal has been of great importance in the lives of past people and that is why it has been engraved in the petroglyphs and pictographs of most areas of Middle Zagros. The main questions of this study based on these motifs are: What status and value did this animal have in ancient societies? and, in which scenes and subjects are the motifs of dog often depicted? The data of this research have been collected via field and liberary methods and analyzed by descriptive-analytical method. The results show that the dog is depicted as monograph, symmetrically, in groups, in front of the wolf, with other animals, next to human, in hunting scenes and ritual ceremonies. These motifs not only show the predatory nature of dog, but also indicate to its role in improving the human living conditions by participating in hunting, flock protection, companionship in different situations and taking care of its owner in the face of any threat even after his death.

Petroglyphs are one of the cultural-historical works of human societies, which have been relatively comprehensively studied in recent years. The edge of Qarasu and Dareh-roud rivers in Azarbaijan region of Iran is considered as one of the main centers of these works. More than 15 sites with petroglyphs have been identified in this area. According to the archaeological investigations that were carried out in the summer of 2013, several sets of petroglyphs were identified around the area of ​​"O-Daresi" meaning Deer Valley. These petroglyphs have various motifs, including human, animal and symbolic motifs; which are often created by pounding and rarely by scratching on the surface of individual stones. This investigation aimed to evaluate and brief analysis of the petroglyphs in the area of O-Darasi and answer to the questions: 1- What motifs the petroplyphs consist of? 2- To the rock graphics of which areas the motifs of this area are comparable to? The present study was conducted by descriptive analytical method and the data are collected by the means of field and library methods. The results of this study show that the petroglyphs have human, animal and geometrical motifs that have similarities with the motifs of different regions of Iran and Caucasus quantitatively and qualitatively.

The semantic system formed in the "Semiosphere" of markets, in addition to the elements organized around economic relations, also includes cultural signs and elements. It seems that the accurate knowledge and understanding of the formation of cultural phenomena, as well as the order established in the markets, is facilitated by emphasizing the cultural coordinates of these urban spaces. Therefore, the study of the market by emphasizing the cultural elements and signs in it provides a possibility for human interactions and transactions to be considered not only on the basis of economic relations, but also from a cultural perspective. In this article, the sonic-musical phenomenon of the songs of the sellers in the context of the big market of Rasht city has been studied under the title of "Jār-Āvā". The purpose of this article, in addition to disambiguating the terms formed around this audio-musical phenomenon and presenting a concept appropriate to its nature, is to investigate the formation process of these songs in the big bazar of Rasht city. Therefore, the main question is focused on the issue of how the process of the formation of "Jār-Āvā"s was realized in the context of the big bazar of Rasht city, from what channel and under the influence of what factors. The theory of cultural semiotics has been used as a theoretical framework and the findings of the research have been analyzed with a descriptive-analytical method. The results of this article show that the presence of peddling businesses on the margins of the bazar in the main text has led to the formation of a mentality arising from peddling in the semiospher of the bazar. Therefore, the presence of the phonetic act of Street Cries, as a marginal phenomenon that spread through the mentality of peddling in the market text, has created a phenomenon called "Jār-Āvā" in the cultural text of the market.

Ancient rituals were formed on the axis of human need to bond with other humans and crystallized social value and cohesion. In dealing with various social phenomena, cultural elements undergo changes in such a way that no trace of the fundamental value remains. The ritual of the end of the year (Suri Wednesday), which was chosen for the case study, includes the same description. The current research, looking at the past of holding this ritual in Iran, intends to its reproduction. For this purpose, it describes and explains this ritual ceremony by the means of document review and survey method (cluster sampling). The statistical population of this research includes the citizens of Tehran and specially the three urban areas 3, 7 and 19 (total of 935,827 people), based on which the sample size was estimated to be 384 based on Cochran's formula. The results of the correlation coefficient test showed that there is a significant relationship between the familiarity with the cultural functions of the Chaharshanbesoori ceremony, social monitoring, the participation of groups or social organizations effective in socialization, and the participational interaction between neighbors with the way of holding the Chaharshanbesoori ceremony. The result of the survey shows the necessity of dealing with various aspects of the issue, including the level of awareness of the background of the ceremony, the way of participation, the role of effective institutions and organizations in socialization and cultural acceptance, and finally, the "necessity of managing the ceremony" from the views of Tehrani citizens.

Ecolodge as an important platform to demonstrate ethnic tourism has been developed recently. Expansion of creative tourism which is community-based and empiricist has increased the importance of ecolodge  in tourism industry. It seems that the irregular increasement of  permits of ecolodges that are mostly not supported by socio-cultural investigations, has merely emphasized upon economic dimensions from an beneficial point of view thus needs a critical reflection. Since there is a direct and strong relation between this industry and family life, it is necessary to evaluate pros and cons of this numerical expansion. This ethnographic research with a gender sensitive view tries to answer to two questions: 1- What is the culture of ecolodge? 2- On the other hand how ecolodge impacts on family institution?  Gilan province- the field of this research- has a rich treasure of tangible and non-tangible cultural heritages and is one of the important destination places for ethnic tourism. Beside documental and liberary search, data were collected through participant observation and 74 interactional and in-depth interviews with the heads of selected ecolodges and also 11 specialized interviews with the heads of  the relevant institutions.

Earthquake is one of the most influential natural disasters in people's live. The social consequences of earthquakes, like other disasters, differ based on age, gender, economic and social class. Children, women and low-income people are among the most suffering groups. The amount and strength of the damage caused by the earthquake in humans is influenced by the characteristics of the victims and the amount of support received in these sufferings. Since Iran is considered one of the most earthquake-prone countries in the world, the anthropological study of it has gained great importance. This study has used a phenomenological approach and conducted semi-structured interviews with 20 Children affected by the earthquake. The findings of this research, which are 15 sub-themes and finally 4 main themes show that children in an earthquake, experience sudden destruction of life, loss of happiness, physical and mental injuries, dropping out of school, severe drop in academics and increasing social injuries. The results of these findings emphasize on the role of education and forming awareness in helping children and families prepare for and recover from all kinds of disasters. Education in the disaster cycle plays an important role in reducing the vulnerability and improving the emotional, social and behavioral recovery of children.