jalaledin rafifar

The plant is a cosmological metaphorical entity that, in the dual classification of existence between the realms of Mago and the divine (higher) world, is specific to the realm of darkness. The symbol of the plant encompasses a wide spectrum of vegetation, which has been important as the plant of life since ancient times; from perennial and self-sufficient plants to annual plants like reeds and rice, fermenting plants like mushrooms, invigorating liquids such as wine and plants associated with it like date, palms and figs, citrus fruits, and oilseeds such as olives, medicinal and poisonous plants like sugar cane, fire-prone trees like oak and pine, and fragrant and aromatic plants, are examples of plant life. These plants are the symbol of nature, the primordial nature of the world through which humans and all beings inevitably pass. The ritualistic and tangible functions of plants have been a function of their symbolic position in human worldview, and each of them, in some way, represents the characteristics of this realm. The structures and concepts governing the realm of darkness, including vitality, immortality, intoxication and ecstasy, fermentation, nudity, love and sexual energy, medicine and healing, fire, and the like, are common structures related to the plant symbol. Classifying plants according to cosmic and mythological regions is a different method of classification that, while symbolic, conforms to the properties and nature of these plants. Our field of study is ancient Iran and Mesopotamia. The most important method of research is using written sources in the fields of archaeology, art, and myths of this region with a comparative mythological approach. Alongside this, ethnographic data from Zagros ethnic groups, including Kurds, has been utilized.Plant of life,Darkness, Myths,Demon and Evil spirit

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 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.

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.

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.

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.

The nomadic clans of Sangesari are one of the most ancient Iranian peoples whose subsistence is predominantly based on wandering based pastoralism and some of them are still faithfully living in this manner. The goal of this essay is to assess the cultural perpetuation via historical and radical pursuit of the mythical and symbolic features that Sangesari women have traditionally created on many kinds of manual arts especially on woven and ornaments. The cultural entity of any people is substantially historic in which the main discussion is performed around the concept of continuity. Thus, without a paleontology of cultural elements, we cannot make a complete and comprehensive knowledge about culture, since the cultural cognition of any people or group depends on radical and historical investigations. The research method in this study is based on documents and texts and direct observations to Sangesari manual arts.

One of the inevitable features of modern life is Apartment living. Therefore, it is important to design proper houses that amount to the residents’ social health. As one of the key components of social networking, housing plays an important role in promoting social interactions. Although social health is mainly regarded as a medical concept, in this study we have tried to indicate the socio-cultural components of social health through comparison with architectural patterns. The main question of this research is as follows: to what extent the new architecture affects the social health of residents? This study has applied Lee’s theory in the field of architecture and social health. The qualitative content analysis of 25 semi-structured interviews with the residents of Chaharsad-dastgah neighborhood demonstrated that the interviewees believe that social sub-spaces should be created in buildings in order to increase the social interactions among neighbors.

This article's aim is determination of related factors of cultural ethnicity in Kurdish people in Iran. The research method is survey and data are collected by questionnaire. The sample which is selected by probability sampling is consisting of 800 men (18-65 year old) in Kurdistan, West Azerbaijan, Kermanshah and Ilam. The results show that there is a significant relation between factors (several dialects of Kurdish language, religion, using media and feeling of discrimination) and cultural ethnicity in related regions. But there is no significant relation between place of growing (city or village) and amount of their cultural ethnicity. Establish of justice and political, cultural and socioeconomic equality, consider of ethno cultural elements and improve of ethnic TV programs can lead to decrease negative consequences of cultural ethnicity.