جلال الدین رفیع فر

In democratic political systems, a fundamental objective is to encourage broad societal participation, particularly among pivotal stakeholders such as marketers and economic classes that wield significant influence within the societal economic framework.

THEORETICAL FRAMEWORK:

Non-uniformity and limited participation among the populace in society often result from dissonance with the governing system and opposition to its objectives and plans. Fostering consensus and bolstering political engagement necessitates a thorough examination of barriers and challenges associated with non-participation. By addressing these obstacles and creating opportunities for increased civic involvement, democratic societies can facilitate the vital political participation of their citizens. The engagement of people within any society is a cornerstone in the pursuit of democracy and development, serving as a dual imperative within democratic systems.

This research endeavors to conduct a sociological investigation into the stance of marketers regarding political participation during the period of moderation, notably the 8-year term of Hassan Rouhani's presidency. The study employs a grounded theory approach to elucidate the marketers' disposition toward political participation. Data for this research is sourced from 16 semi-structured interviews, with participant selection being purposefully drawn from Tehran's bazaars, and the sample size was determined based on achieving data saturation. Data analysis involved a systematic coding process where data was deconstructed and subsequently interrelated. In the course of this research, a total of 837 raw data points yielded 387 primary data concepts, culminating in the identification of 58 subcategories and 17 overarching categories.

The study delineates two distinctive approaches to political participation. The positive participatory approach characterizes a scenario where individuals harbor trust and optimism regarding favorable changes in the economic and political systems of society. In this context, they actively engage in the pursuit of these transformations through social and political partnerships. Conversely, the negative participatory approach emerges in situations where individuals lack trust and hope for constructive changes within the economic and political framework of society. In this perspective, they do not perceive their personal participation or non-participation as contributing positively to the betterment of their political, social, and economic circumstances. This approach embodies a broad spectrum of perspectives and lived experiences of the interviewees and reflects a palpable erosion of trust between the populace and the government, which has developed and deepened over the years. The research findings highlight that the propensity for a positive participatory approach is influenced by decisive agency and a sense of social commitment. Conversely, the negative participatory approach is attributed to political timidity and a prevailing feeling of powerlessness. The economic conditions and well-being of participants, as well as a perceived democratic environment, act as intervening factors in shaping their positive disposition toward participation. Conversely, those who harbor a pessimistic stance toward participation cite the non-democratic social environment and a flawed political-economic management as intervening factors reinforcing their negative outlook. Participants who adopt a positive participatory approach envision the political and economic future of their country as amenable to rationality and populism, indicating an anticipated shift toward the satisfaction of the people and increased political and social openness both domestically and internationally. In contrast, individuals subscribing to a negative participatory approach perceive themselves as passive and impotent in the face of external influence, participation, commentary, and opinion. They do not consider their actions as bearing any meaningful impact on the present or future trajectory of the political, economic, and social landscape.

 CONCLUSION AND SUGGESTIONS:

Marketers exhibiting a negative participatory approach lack trust, conviction, and optimism regarding favorable developments and changes within the economic-political landscape of society. This segment of marketers does not view their own political participation or the participation of fellow citizens as influential in altering the political-economic conditions of society. In contrast, participants who embrace a positive participatory approach are motivated by their constructive outlook and expectation of positive transformations within the political and social domain of the country, guided by public engagement. Despite past adversities, they maintain a belief that the most fundamental and pragmatic route to ameliorating the country's current situation lies in collaborative and empathetic relations between leaders and the populace. According to these participants with a positive participatory approach, the political structure of the country hinges on the trust and determination of the people.

Women's inheritance right is one of the major rights that has been neglected by some societies. In most nomadic communities, women are deprived of the right of inheritance, even though they accompany men in all aspects of life. Answering to why this is so, this study has been conducted among the Seyaal tribe in Delfan district, Lorestan province with a qualitative approach and thematic analysis method and in-depth interview. The findings showed that in the recent hundred years, women’s right to inheritance in the Seyaal tribe has not changed significantly and in paying inheritance to women, they disregard the Sharii principles and formal laws and rely solely on the customary principles derived from the tribal system. There are legitimacy and justifications to transfer the inheritance right to men in the tribal system and not to pay it to women. However, this system in the Seyaal tribe has always left windows of hope and root rights for the women and has resisted against transferring the inheritance to men and its formally registering. In sum, economic factors have created a strong social structure among the nomads. Although those factors have nowadays become insignificant, the social structure is so strong that does not allow women to claim and receive their right to inheritance.

Bull is a symbol of warfare, power and the male element that is characterized by the supporting the life forces such as fire, blood, plant (life), wine, etc. This function plays a fundamental and key role in the ancient ontology system of the region. The patriarchal systems (owen), royal and religious fire temples, social structures and political power of the society were built based on it. Horns, metals, tools of battle, plough (forks), lightning tools and their symbols are against the enemy, death and destruction. In Mesopotamian mythology that is identified with the characters like Inder, Agni, Ash, Enlil, and Izad-e-Sin, this animal represents the cultural structure and is a symble of the preagricultural period in the region. Meanwhile, the predictive sciences and technologies related to the properties of material elements are relegated to its functions and intertwined with its mythological treatises. The symbolism of this animal inserts in the second function of the three-part structure presented by George Domzil, which is the most important symbol in this structure. The data of this study are the result of fieldwork in Kurdistan, as well as written sources and libraries.

Following the migration of the prophet Mohammad to Medina, establishing the new political structure and increasing the number of Muslims, the newly established government faced new challenges and realities. One of these realities and challenges was the economic life of Medina society and the need for its organization. Accordingly, the present study based on a descriptive and explanatory method, tries to answer the question of how economic strategies of Nabawi Government could transcend the traditional economy to Islamic one and what were those strategies employed in that time. In fact, the aim of this study is to investigate the policies, strategies and approaches of the holy Prophet management in the economic arena and introducing it as an example for real Islamic economy. The results indicated that the Prophet Mohammad tried to illuminate the basic strategies and future of Islamic government in the economic arena based on the tangible necessities and realities. These strategies originated both from revelational and nabawi teachings and based on realities and necessities of establishing Islamic government, recognizing elements and capacities of Mohajirin and Ansar as well as circumstances of new environment and context. Trying to eliminate traditional treats, illuminating new concepts and elements of Islamic economy, endorsing economical basis of Muslims and cutting their dependence to Moshrkin and Ahlol-Ketab were some of the new strategies of Nabawi government. Therefore, the Prophet Mohammad sought to present and put new thinking and strategies in the new economy so as to organize new kind of economy in Medina which is called Islamic economy.

The process of globalization has provided the conditions for the emergence of local and ethnic cultural identities, and was not leading to cultural unification in practice. Identity is a variable that changes during the social experience and with the formation and expansion of new communication tools and methods. This study identifies and describe the construction of the Arab people of Khuzestan province's identity in virtual social networks by qualitative content analysis method and tries to identify a pattern for recreating the ethnic cultural identity of this people in their activity in the virtual social network Instagram. For this purpose, 30 selected posts from 20 active channels related to the cultural-ethnic identity of this people in the virtual social network Instagram were selected and through studying them based on the content analysis unit, users' action patterns were discovered. The results indicate the existence of three action models: confrontation with official culture, repetition, and innovation in the elements of ethnic cultural identity of the Arab people of Khuzestan province.

Background and Purpose:

There are slightly different and diverse names for diseases in Persian medical sources. Among them, learning about native words for a simple disease such as "wart" includes anthropological values as well. Not only physicians and medical historians, but also many anthropologists, folklore researchers, and even lexicographers have been involved in the issue of nomenclature multiplicity.

In this research, numerous and various names for "wart" were collected initially, applying library research, review methods, and referring to resources on the history of medicine in Iran, including texts of medical history, traditional and folk medicine; Subsequently, these words were classified and analyzed through historical-comparative linguistic axioms and anthropological methods.

The words related to "wart" are divided into six main groups, one minor geographical category and two main groups, one minor linguistic-dialect class. Since naming any disease is the initial step in diagnosis, these words indicate immemorial and ancient medical systems; therefore, developing a historical atlas of ancient medical subcultures in Iran is achievable by illustrating the reason for diverse nomenclature of each disease including "wart".

The elaboration of word classification related to "wart" and their function to reveal subcultures is so significant that it could be considered as one of the most important indicators of ethnomedical knowledge in any region of Iran. Regarding linguistic transformations and similarity rates to original words, another classification can be suggested to illuminate the antiquity of ethnomedicine in each geographical location in the country.

The comparative study of chlorite works' motifs of Halilroud basin and art works of Mesopotamia clarifies the fact that the images engraved on the surface of these stone works are regarded as a bridge between the ancient Iranian art and civilization and the art of neighboring civilizations, signifying the cultural relationship of these regions. Historical and literary documents of Mesopotamia in the Sumerian and Akkadian periods indicate the broad commercial, political, and cultural relationships between the rules of Mesopotamia and the geographical area of southeastern Iran. On the other hand, the form and content similarities of the epic of Gilgamesh with motifs of Halilroud basin indicate the existence of a myth similar to Gilgamesh in this cultural area. The investigation and analysis of the mythological components common between these motifs and the epic of Gilgamesh reveals similar beliefs in the mentioned geographical areas. By providing a brief description of the epic of Gilgamesh in this research, the relationship between the motifs of Jiroft civilization and the narrative fiction of this epic is investigated. The semantic analysis of motifs are also carried out using comparative symbolism.

Background and Purpose:

Medical Library and Information Sciences is an auxiliary field in medical sciences that have undergone significant development in recent years. Increasing generation of information in a variety of formats is a major challenge that demands referring to databases. Hence, information storage and retrieval systems seek to address these needs using tools such as thesauri. On the other hand, among the triad sources of Persian medicine, folk medicine had not received much attention so far. Therefore, the present study seeks to answer the need to develop a Persian folk Medicine Thesaurus.

This research, based on a descriptive-analytical method, attempts to show lack of attention to this branch of human knowledge while sorting the thesauri in the classification and the division of sciences. Also, it explains the theoretical and valid foundations of compiling controlled thesauri by searching reference texts in Library & Information Sciences.

A relatively large corpus of thesauri in different categories of science and technology (especially thesauri in the sub-categories of medical sciences, medical history, health promotion, first aid, etc.) has been prepared and compiled in Persian language, and software and hardware facilities and infrastructures has been provided to some degree. Nonetheless, lack of codified thesauri is very noticeable in the field of folk culture, anthropology and ethnography in Persian.

Compilation of thesauri in specific topics is foreseen and recommended in reference texts and thesaurus. Considering the increasing volume of information produced in Persian in the field of folk medicine and the availability of various infrastructures, it is necessary to compile a Persian folk medicine thesaurus.

Independency, adaptation to ecological environment and rational use of its elements are the most important historical characteristics of traditional forms of life. Savage plants are of these elements that have always had a lot useful functions in local traditional medicines. This ethnographical field work has been done in the field of medical anthropology and have focused on face to face and non face to face individual interview as well as documents for data gathering. The goal is to Describe and analyse the sangesari traditional dentistry on the basis of authentic participants narratives and then comparing them to objective aspects of modern dentistry. Findings showed that, traditional rationality of sangesari dentistry while facing to oral and dental illnesses and its consideration to the subjective aspects rely mostly upon body natural forbearance, maximom adaptation to natural environment, use of botanical elements of natural environment, least body manipulation and taking the ill person to a wholistic integration with his surrounding cultural and natural environments. Regarding to increasing process of medicalization in modern societies, attention to endogenous knowledges, techniques and approaches may be instructive in decreasing the side effects of modern societies medicalization.

Food and nutrition, whether before or after consumption, play a role of utmost importance in forming and maintaining cultural characteristics of humans. Economic, cultural, and social factors and conditions could affect the access and control of food products as well as meeting various tastes in this regard. Similar to signs, food and the manner of its consumption could reflect cultural implications about humans. Alongside the aforementioned components, gender and power are also considered social factors which influence populations’ foodways, i.e. the types of production, distribution, and consumption of food products. Food and the manner of consumption demonstrate one’s economic and cultural capitals; albeit they are also linked to the human physique along with cultural significance and implications on another level. As a sociocultural consideration of the human physique, gender is represented within the food system in various ways, exploiting food related capacities to show a cultural reflection of genders in such depictions. As a result, food alongside its significance and implications are constantly present and influential in the modern cultural world. As a general description, the present study seeks to provide answers to the following main questions with focus on the notions of power and gender involved within the food system: first, how do various components of power and gender influence the role of nomadic men and women, regarding the local food system of Lak nomads who live in Lorestan province, Iran, in various stages of food production, provision, and consumption? And second, what are the differences and diversities between men and women’s power with respect to controlling, providing, and consuming food products? Food and human nutrition have always been the focus of anthropologists. Within an evolutionist approach framework, Lewis Henry Morgan pointed out that the history of the evolution of human societies could be identified from the early phases to late stages, according to the techniques used for gaining access to food resource. In fact, humans’ skills in gaining access to food as well as their ability to control food resources and processing them has resulted in the distinction and superiority of human beings over other animals. A symbolic approach to food could be traced within humans’ cultural lifetime and the beliefs of pioneering anthropologists. In this regard, James Frazer could be mentioned in particular, who narrates the symbolic applications of food and its resources in different aspects of human life among diverse nations, cultures, and societies. The difference in food-related preferences and tastes in all dimension, formed through the habitus of various classes and strata, is regarded by Pierre Bourdieu as a means for identifying distinctions as well as the reproduction of hierarchies and differences. At a macro level, food could also be a sign of power or weakness of various social strata. In his book, Bourdieu points out that similar to their tastes in music, arts, and clothing, the wealthy exploit food to assert distinction from lower strata. Such an influence of food is reminded by Mainz as sweetness and power through his works. These approaches are used in the present study as a set of inspiring, sensitizing ideas and beliefs, so as to provide a closer understanding of the subject at hand. Obtaining answers and a clear image of posed questions require a long, profound exploration of the culture being studied. Since ethnography seeks to understand intended phenomena through the perspective of those who are closely related to the subject, it is used in this study as the appropriate method for discerning the significance and implications that bring about gender and its interpretations among nomads. The research strategy of ethnography is used as a means to understand the significance and living environment through the views of actors who gain access to the living experiences of nomads and obtain the intended meanings. For data collection, ethnographic interviews and a participatory observation of employed techniques are required. As James Spradley had intended, the ethnography in this study is used as a process involving endless cycles of reviewing and dealing with new questions that introduce tremendous dynamism and flexibility to ethnography, in line with collecting massive data so as to reach a thorough understanding of the subject at hand. Findings show that in the studied society, food involves numerous symbolic and sociocultural levels and applications. In this society, food is considered as a component in which countless implications are present in various dimensions of the society’s sociocultural life. Gender is a significant component in food production, distribution, and consumption, which has brought about a different form of power to women regarding access and consumption of food products. Being close to food products and resources is an important symbol for women. Additionally, the food system is an important element for demonstrating gender-related features of a culture during the stages of production, distribution, and consumption. In case of the society studied in this inquiry, women and their extent of influence in family are expressed majorly through the extent of power and authority over the management of food resources, which could be bestowed upon their relatives (esp. female members) by women as a gift. Men employ the strategy of arranging parties and catering in order to obtain influence, power, and social status. Food is used by both men and women in various ways to gain access to a social base, friendly relationships, and power. Food is an effective means to build distinctive identities for men and women. Such distinct, gender-related identities have offered different levels of access and relations for men and women with respect to food. In a nomadic society, the empowerment of gender-related norms could be seen in daily interactions involving the food system; norms that, the majority of times, are reflective of biological differences and their implications. The impact of gender and its implications can always be seen on how men and women are present in such a food system along with the extent of their powers.

The current population of the Yazd Jews is the survivors of a very large and ancient congregation of this people in central Iran. The long inhabitancy of this people in Yazd during the history of Islamic Iran, on one hand, and the current small numbers of these people, demonstrates the necessity of a comprehensive ethnography of this population. The present study aims to collect, study and analyze the beliefs and medical behaviors of Yazd Jews based on the recognition of these people's health and remedial beliefs and behaviors.

The data of the present research is the result of anthropological researches based on fieldwork (in-depth interview and observation technique) and documentary based and library research methods. To collect these data, all of the field study, documentary based and library research methods have been used. In this research, due to the limited information collected from field research method, the library research results have been used further. An interview with three Jews in Yazd (two indigenous people living in Yazd and one rabbi (hakham) and a physician residing in Tehran) as native informed individuals has been one of these methods.

For centuries, Jews have been renowned for their expertise and proficiency in medicine in the Iranian culture. Generally, in the medical culture of Jews, special attention has been paid to individual health, maintaining food health and provision of the healthiest raw materials for food. The particular diet of the Jews has unique features such as avoiding the simultaneous consumption of dairy and meat dishes. The Yazd Jewish pathology has a great deal to share with the original Iranian ethno-medicine, and has proposed ways to treat diseases such as al-zadegi, bad e sorkh and naftalus.

The Jewish community of Yazd, which always historically and sociologically has faced with the problem of poverty and scarce population, has never been able to step out of the level of daily livelihoods, and all of its cultural and civilization achievements have not been sustained and perpetuated from generation to generation due to widespread and successive migrations. So nowadays, it is very hard to talk about the medical culture of the Jews in Yazd. Research on this culture with immigrant Jews in Tehran, Shiraz and Isfahan can be the starting point for discovering new points in this field of Iranian ethno-medicine.

Symbolic aspects of human culture have been generally known by interpretive anthropologists as the most considerable and significant aspect of the human culture embracing unresolved significances and meanings of human cultural existence. The scientific method for studying and interpreting symbols, known as semiology, roots in linguistic works of Ferdinand de Saussure (1857-1913) which has obviously influenced structural and symbolic approaches in anthropology. Music and its rituals, according to anthropological studies, would be undoubtedly categorized as an integral part of human culture and no culture could be assumed without its musical aspects. Moreover, Music realm, considering its intangibility and subjectivity, has always revealed its potential for being culturally symbolized and musical instruments, therefor, would expectedly represent these cultural symbols. The study of music in its cultural and social context is known as ethnomusicology and the science of musical instruments, embracing the study of their technical, historical and cultural aspects, is called Organology. This study aims to interpret symbolic characteristics of Guilan’s Naqāre, a double-conical percussion instrument (comparable with Indian Tabla) in its social and cultural context. The Naqāre is traditionally played with wooden drumsticks and due to the context, would be played in solo form or with the accompaniment of Sornā (a local wind instrument). The accompanied form, known as Sāz-o- Naqāre, has historically been a common form in Iranian culture relating to joyful rituals and ceremonies. Morphologically, furthermore, the word Sornā is composed of Sor (ceremony) and nā (fife) which clearly indicates to this social and cultural function. The role Naqāre plays in these situations seems to be confined to a musical accompanier performing background rhythm for the wind instrument. But, in some other more transcendental occasions and religious rituals, the Naqāre is played solo and sometimes the smaller drum is to be veiled. This prohibition is so comparable with the fact that in Guilan’s traditional culture, as recorded in my ethnography, the smaller drum of Naqāre is known as šeytune (attributed to Satan, devil). Although the act of veiling the smaller drum and the prohibition of its more treble sound might initially encourage us to attribute this symbol to religious beliefs of Satan, but Looking on this issue from the symbolic anthropology viewpoints shows that the concept of Satan here has a cultural meaning rather than religious one. Since, in a traditional musical tight rope walking ceremony in Guilan called Lāfand-Bāzi, the same phenomenon would be seen. The scene has two different and contradictory characters: the hero and the clown (anti-hero). During the play, Naqāre and Sornā are played to enthusiast the scene. The Hero attempts to maintain his balance on the rope and the clown, who is called šeytānak (a little Satan), tries to fail the hero by ridiculing him which makes the audience laugh. Comparing these two symbols, šeytune (small drum of Naqāre) with šeytānak (clown of the play) could demonstrate that the concept of Satan in the traditional culture of eastern Guilan has a cultural meaning which will assist to interpret Naqāre’s different symbolic characteristics.

Currently, one of the rural housing patterns in Anberabad is Copernicus. This kind of housing has been the result of years and perhaps centuries of cultural preservation. Which is built and exploited by exploiting local resources and native technology. The characteristics of this type of housing, its adaptation is primarily with the climate and in the second with the type of economy dominant in the region. Today, with the changes in rural housing and the creation of new ones, the recognition and understanding of rural housing, in accordance with the diverse cultural environment and cultural needs of its inhabitants, for both developmental and short-term planning, is of particular importance to Have you To this end, a study in this area as a native sample of this type of housing, which is still popular in many villages in the north-eastern part of Iran, is still ongoing and is the result of this study.

The aim of this article is not only to describe the material, technological and structural characteristics of sangesari tent but also to analyze its different spaces ecoculturally at the basis of an qualitative-field study in ethnographic approach that is directed on nine sangesari nomadic pastoral clans who are still living in traditional manner. Our fields were camping period postures of the clans and beyond available documents the data were gathered via some ethnographic techniques such as fields three month attendance, simple direct observation, participatory observation and individual, group, open and semi structural interviews. Althought multioriented theoretically, this study concentrates mainly on environment and techniques as the most contributive factors in shaping cultures. thematically The findings include a fine description of material structure of tent, traditional techniques for construing the woolen cover of tent and ethnographical analysis of inner and surrounding different spaces of tent in relation to physical and cultural environments. Adding analytical cultural accounts to descriptional ones is an advantage of this study over the previous pure desciptional studies by other invistigators. The most important result of this study is that the technologies related to structing, settling and space dividing in inside and outsidesangesari tent are in a meaningful relationship to ecological characteristics and also to other cultural elements such as power, subsistency, family, labour division and kinship.