جستجوی مقالات مرتبط با کلیدواژه « مردم شناسی » در نشریات گروه « علوم انسانی »

Profession and job, customs, habits and beliefs, way of thinking and mental characteristics related to themselves. Studying and researching in this regard is beneficial in the general condition of the people from the point of view of sociology and anthropology. This article deals with the research about jobs that were more important in the Qajar era society in daily life, but today, due to the inventions and progress of science and the increase of information, they are not effective.The working method in this research is documentary and library. Malinowski's functionalism and Louis-Strauss's structural functional approach have also been used. The findings of this research indicate that the background, history and relations of Mashata and Delaki profession owners with the social strata on the one hand and on the other hand due to the close relationship of people with these occupations, manners, customs and rituals have been established in this space. which represents a part of the culture and past of the people of this land.

The study of folk beliefs is one of the sub-branches of anthropology, and the folklore and popular culture of a land can be used as valuable documents for conducting anthropological studies. Popular culture, which is actually the traditional way of people's perception of the world and life, is in the fabric of society and its study reveals the thoughts, feelings, imaginations and aspirations of a people and shows the history of its culture and civilization. Gives. In this, the contribution of the Azerbaijani school and its poets is very high; Because Azerbaijan and the Caucasus, as one of the important regions of Iranian culture, played a significant role in the growth of Persian literature. In this research, folk beliefs and superstitions are investigated by looking deeply into the poems of these poets.

This research was done in a descriptive-analytical way.

In this research, it was shown that folk thoughts, which have a wonderful and valuable support in the heart of the ages, were able to reach us by manifesting themselves in the poetry of poets and be examined as a valuable heritage as anthropological indicators.

A point that deserves to be mentioned at the end is the high frequency of reflecting popular beliefs in the poetry of poets of the Azerbaijani school and the role and influence that their poetry has in anthropological studies, relying on folklore and popular literature.

In the anthropological literature about urban marginalized poor, there was a little attention to the culture of city dwellers toward slums. In this article, I explore the ways in which lay people, authorities and formal institutions deal with marginalized population of Qopanlar neighborhood in Tabriz, Northwest Iran. The data based on the ethnographic fieldwork has been done during 2016-2020 and 2023 in one marginal neighborhood and formal meetings in institutions. I gathered the data through observation and participation in daily life, conversations with men, and some archival reviews. For theoretical understanding of the struggles of the cultures of center and margin dwellers, I used concepts of Foucault̕ s racism, Fassin̕ s biolegitimacy, and Bourdieu̕ s symbolic conflicts. My anthropological study shows that the dealing of center people with marginal ones starts with naming and classifying, with the goal of the judgment of value of life. I developed the concept of cultural racism to show that how villagers who live in the margins of the city of Tabriz define as lower race. The life of the marginalized people devalued by exteriors through four processes: Violence of naming, unrecognizing, institutional discrimination, and clash of habitus.

In the anthropological literature, the production, processing, distribution and consumption of food are considered to be the main elements of the culture of any community. What and how a person eats varies from period to period, place to place, and community to community. Food binds the personality of individuals and the identity of groups and becomes an important tool for social communication and understanding.In anthropology, local communities, as they provide their food in close connection with nature and with the help of local knowledge, have always been a privileged field for research on food, its related cultural relations and food systems. This indigenous knowledge, which was the result of effective adaptation to the environmental conditions and acquiring knowledge from it, is rapidly being destroyed. In most cases, the current elders of the villages are considered as the last owners of native knowledge in various fields. In such a situation, the need to record and analyze the local food system, the evolution of the food pattern, its local sources and the effects of these changes on the health of the local people is revealed.

Theoretical foundations:

From the viewpoint of functionalism, society is like a living organism, which will ensure the adaptation and connection among its members, the interdependence and survival of the society. In this view, ethnographies are mainly limited to the description and analysis of the food system of societies. But the structuralists have highlighted a wide range of perspectives, such as examining the capacities of human societies in the field of food preparation, processing, distribution and consumption, and most prominently, the semiotics of food in their research. In recent years, rather than following a specific approach in their research, anthropologists have benefited from various viewpoints and opinions and have applied historical, symbolic, material and development analyses in a unified approach.

Literature and food in Mazandaran:

By using the linguistic semiology of food and the habits formed regarding that, it is possible to understand the culture, relations and rituals of a group or society. In fact, food represents distinctions and reinforces social constraints. The manner and cultural content of food, from one table to another, shows many distinctions and social characteristics. These distinctions are caused by beliefs, food ingredients, tastes and different cultural habits in the matter of food. Food beliefs, with their simple appearance, depict a small world of the culture of each society and help us understand human actions. This symbolic world represents itself through the language of cooking in everyday life.In the Mazandarani language, the main adjectives used to describe the quality of food are exactly the same descriptive words used to describe human personality: cold, hot, raw, cooked, sour, bitter, sweet, spicy, sour, tasteless, stale, crisp, pleasant, strong, weak, watery, fresh, corrupted, damaged, etc. Mazandarani language is also very rich in other linguistic forms that create a symbolic link between food and social-emotional situations.In the popular literature of Mazandaran, the use of the language of cooking and food in human interactions shows the position of this phenomenon in the culture. This literature has thousands of years of bitter and sweet experiences and has transferred the lived experiences of previous generations to the next generation in the shortest form. These proverbs direct how to live, think and behave, regulate relationships among people, classes and strata of society and determine its limits and gaps.Beliefs about food in Mazandaran have a state of mind in which there is no empirical evidence, rational or necessarily logical reasons, but it is accepted as a certainty. The origins of these beliefs are different. These beliefs are slowly formed over many years in the context of culture, and the depth of culture can be found in them. Themes such as paying attention to the guest, the other, xenophobia, softening the situation, sanctifying food and paying attention to health are highlighted in Mazandarani proverbs.

From an anthropological point of view, food and what is formed around it is a cultural text that can be read to study the depth of the culture of any society. Classification of foods in Mazandaran culture, cultural identity through food, cultural and biological perceptions of appetite, hunger and overeating among Mazandaran’s shows the cultural meanings of food in Mazandaran. The symbolic roles of food in Mazandaran show how food plays a role in creating or breaking social bonds and opens a way to identify how social cohesion is realized in Mazandaran. Food and technology of preparation, production and consumption contain many messages and speak of various lifestyles. Food is one of the phenomena that has been formed over a long period of time in the indigenous system of the people of each ecosystem and has turned into a complex reservoir of indigenous knowledge.

Var (trial by ordeal) was a form of divine judgement carried out by Zoroastrian judges to ascertain personal truthfulness. This ritual was not exclusive to Iranians; it was prevalent in Europe until the middle centuries. In the mythological and religious culture of the southern region of Kerman, the var ritual has been practiced in various ways throughout history. These include loqmeh-nevisi (eating consecrated morsels by the accused), takhteh-nevisi (writing the accused's name on a board), kāseh-ghardoon (identifying the culprit with a bowl of water), and qesme-chār (passing the accused through fire), among others, all aimed at proving personal truthfulness. The purpose of this study is to examine the role and implementation of Var rituals in this specific region. The research method is descriptive-analytical and involves collecting documentary information and conducting interviews with local inhabitants. The findings of the research indicate that the origins of Var rituals can be traced back to religious and mythological epic texts such as Shāhnāmeh and Avesta. Similar to other rituals, Var has undergone changes and transformations over time.

Cognitive aspects of lifestyle are among its most complicated and difficult-to-understand aspects. They are models and schemata with the help of which citizens understand reality and make sense of the world surrounding them. Objective aspects of lifestyle have their foundations in the cognitive aspects. There are different methods for grasping the aspects, including symbols in games and traditional rites. Through examining symbols in each culture one can grasp people’s beliefs, opinions, and communication networks, and also conduct a semantic analysis of cultural, social, economic, and psychological behavior of various ethnicities. This means that symbols are a manifestation of people’s sense of cultural belonging in any particular region, which repeat themselves in the people’s lives and reinforce a certain understanding of identity. This study has been conducted with an analytic-descriptive approach and by using the observational method in order to offer an anthropological analysis of definitions of experts on cultural anthropology, and of the function of symbols in some customs and lifestyle of Tunikabun’s people. These people, like in many other regions of the land of Iran, have a whole variety of customs and symbols. Rituals such as ‘chicken blessing’, ‘kalli-pāchi discernment’, ‘the number of 100 for hunters’, and ‘the ladybird’ in different ceremonies each manifest some of the beliefs of the people in the region. The research findings show that the symbols in these rituals have for the most part a function of escaping from the indeterminacy of future. Furthermore, the study of these symbols shows a few important cultural traits of Tunikabun’s people that make a breeding ground for fortunetelling: an optimistic attitude towards future, bonding with nature, little acceptance of indeterminacy, and patriotism.

For thousands of years, humans have experienced various biological and cultural changes to satisfy their food needs in order to ensure their survival on the planet. Food is a permanent and meaning-making field for human interactions, that is, something more than a means of survival. In the anthropological literature, production and processing, distribution and consumption of food are considered to be the main elements of the culture of any community.Food binds the personality of individuals and the identity of groups and becomes an important tool for social communication and understanding. Food has a place in culture that connects human communities to each other and connects deep human beings to each other and plays an essential role in all meaningful andidentity-giving actions of humans.Food culture is the source of identity and cultural and natural heritage of each region.Due to the age and vast geographic-cultural diversity in Iran, a great treasure of knowledge related to local food systems in different climatic and cultural habitats has been create.In this article, an attempt has been made to depict the local food culture in one of the important cities of Mazandaran province, namely Babol, using ethnographic field research.

Humans have devised a diversity of ways in order to adapt with different environments found in different eras. Accordingly in the cutural environmnetal , and ecological events and interactions anthropologist's duty is to focus on the parts of the culture that have more powerful communication with the environment.The purpose of the study is an anthropological research on interactions of Hawraman's people and their environment as well as the way they cope with it.The methodology is field research and the way information gathered was anthropological(ethnography).The study reports that the inhabitants of Hawraman have devised a special type of lifestyle called Hawar Neshini according to their environment and ecology.The lifestyle is defined as migration of Howraman's people between two different areas with different heights.The migration takes place due to environmental limitations and pressures in providing water supply, rescuing from the heat and going to the cooler weather of the heights, and most importantly because of the subsistence needs of the people in this area. In accordance with the study three different types of Hawar Neshini lifestyle can be found in Hawraman: 1.Hawar Neshini based on animal husbandry(western area),2.Hawar Neshini based on gardening(Eastern area) 3.Compound Hawar Neshini based on both animal husbandry and gardening(central area).

Oriental Despotism is one of the orientalist theories that seeks to explain the East from a Western perspective. In this study, we examined Wittfogel's theory of Oriental Despotism from the perspective of geographical differences in premodern Iran. The theoretical and methodological foundations of this research are influenced by the school of anal historiography, with an emphasis on geographical differences. This research is a library and its findings have been extracted from the works of Iranian authors. To show how Iranian scholars deal with the theory of Oriental Despotism , the tradition of anthropology (field historiography) has been analyzed and in which the works of Javad Safinejad and Morteza Farhadi have been emphasized. The result of this research is to determine the relationship between Iranian experts and the theory of Oriental Despotism . Based on the findings of this study, the tradition of field historiography provides a different narrative of the mechanism of agriculture, land and irrigation in different parts of Iran, which differs from the presuppositions and foundations of Wittfogel's Oriental Despotism theory and can be a prelude to writing field history and local histories.

Galin is one of the mountainous villages registered in Sanandaj township in Horaman/Uramanat national and world landscape where has unique natural and human potentials. We aimed at an anthropological study on Galin village in the period of winter 1398 to late 1399. This study is qualitative descriptive with monographic approach Based on the lived experience of the researcher in the field, observations, interviews and photography as the techniques of data gathering. The study population includes all people living in Galin village. In describing the features with this approach and in order to fully understanding the village, an attempt has been made to consider to all historical, cultural, social, economic and environmental levels. Finally, suggestions have been made to such as: more research on the historical aspects of the village, the role of women in daily life, the use of elites and educated youth and the importance of agricultural tourism, especially Hawar tourism in the development of the village.

From the perspective of political anthropology and the descriptive-analytical method, this research seeks to answer the principal question: what is the process of change in the socio-political structure of the Qashqai tribe in the first and second Pahlavi era? For answering, a hypothesis is made: two main factors, namely the policies implemented towards the tribes and nomads by the central governments (forced settlement, disarmament, removal of local powers, deculturization and detribalization in the first Pahlavi period and the continuation of these policies, along with land reform and lifestyle changes in the second Pahlavi period) and political developments (World War II, the overthrow of Reza Shah and the coup d'état of 28 August) played essential roles in the change process. The analysis showed that in each historical period and according to the country's conditions, the government used different policies to destroy the structure of the Qashqai tribe. Although the first Pahlavi could not destroy the structure of tribe but the second Pahlavi with the help of British and American policies after the coup d'état of 28 August and the fall of Mossadegh's national government, was able to dismantle the tribal chieftaincy in the Qashqai and destroy the tribe structure.

Tribes and nomads are the most important pillars of Iranian social life. Iranian tribal society is one of the most widespread forms of social life which has played an important role in political and social developments in Iran. A study of Iranian history shows that tribes and nomads played a major role in the social cohesion of the country and many governments, such as the Ghaznavids, Safavids, Afshari and Qajar dynasties, had tribal origins. The main purpose of this article is to study the anthropology of the facilitative role of reformers and social trustees of the Arkavazi tribe as one of the largest tribes in Ilam province. The research method of this research is qualitative and the method of data collection is participatory observation through semi-structured interviews and library studies and articles that are studied in this regard. The findings of this study show that the elders of each ethnic group and tribe can play an important role in resolving the differences between urban and rural areas, considering the knowledge they have in the social fields of their place of residence. Important issues such as bloodshed, painful marriages with conflicts (due to the multiplicity of female suitors), protesting against court rulings, appointing a representative of the people for parliamentary and Islamic council elections in cities and villages, arbitration in litigation and continuous presence in hardships, tribes and clans to solve many great problems, from the arrival of reformers and social trustees to facilitate.

In 2003, the formation of the "Convention for the Safeguarding of the Intangible Cultural Heritage" created a new international standard for identifying and protecting human cultural heritage. Some have considered this convention as an anthropological turn in heritage safeguarding policies. Explaining the concept of intangible cultural heritage is essential for two reasons; First, compared to other concepts related to humanity's heritage, it is newer, and secondly, due to its immaterial and fluid essence, compared to the material and tangible manifestations of culture, it needs more discussion and explanation. Since this concept is built on a binary opposition (between tangible and intangible), using binary opposition is one approach to understanding and critiquing it. In this study, eleven binary opposition or dichotomy related to intangible cultural heritage were extracted from the texts related to the convention and its compilers or commentators; Binaries like oral-written, process-product, safeguarding-protection, universality-relativism, material-immaterial, dynamic-static, external diagnosis-internal diagnosis, northern world-southern world, community-individual, cultural borders-political borders, and past-oriented-continuity during the time. Examining these oppositions brings us to a deeper understanding of intangible cultural heritage. It makes it clear that these contrasts cannot exclude each other and are complementary and that there is a correlation, not a conflict, between the tangible and intangible manifestations of humanity's cultural heritage.

Human-animal interaction is one of the interesting topics in the field of anthropology. Throughout history, humans have tried to give certain effects and color to their social life by interacting with some animals. Meanwhile, pigeons have a special and significant place in the culture and civilization of human societies. Pigeon-playing is one of the manifestations of human-animal interactions throughout human life that may be as long as human life. In this study, an attempt will be made to provide a relatively clear picture of the culture of pigeon- playing in Gilan by using the field study method and through conversations and interviews with Gilani pigeon-fanciers. By adopting an anthropological approach, this study describes and analyzes the beliefs, traditions, attitudes and interrelations of Gilani pigeon-fanciers while examining the background of pigeon-playing in Iranian culture.

The book “History and Theory in Anthropology” by Alan Barnard, a leading researcher and author of anthropological studies, especially anthropology in South Africa is among valuable works in the field of anthropology. In this book, he examines the theoretical nature of anthropology throughout history and the views of prominent scholars and thinkers of this science and their comparisons, as well as the rooting of theories and schools of thought presented in the field of anthropology. The purpose of this book is to examine the pioneering views of anthropological studies, evolution in all its dimensions, the theory of disseminators in cultural areas, functionalism and structural functionalism, pragmatic theories, processing, and Marxist views, various aspects of relativism, structuralism and post-structuralism, postmodernist views and recent interpretations. Although this work should be regarded as an overview of anthropological theories and related problems since it lacks the details of theorists, approaches, and ideas, its very briefness of the terms and contents, its conceptual clarity and explanation have been diminished and it requires revisions.

Archaeology of the Islamic period along with the study of the history of Islamic art, provides a basis for understanding and studying human behavior. However, as a result of the accumulation of preislamic and Islamic traditions and culture, a multitude of cultural issues and contexts have been created that have emphasized the need for use other archaeological trends and show the inadequacy of existing approaches. Attention to man and human behavior that is observed in most archaeological research is the boundary between archeology and other methods of researching the culture of the Islamic period. Despite the use of ancient anthropological approach in most pre-Islamic studies, this method has received less attention in Islamic studies. The subject of this article is how the above-mentioned approach can shows more clearly the material culture and the interaction of societies of the Islamic era. In this study, it was shown that issues such as understanding lifestyle and special customs are important in using spaces in architecture. The symbolic and cryptic view of the decorations related to architecture and the mystical view of the tiles of the Islamic period can be revised by being brougth under ethnoarchaeological studies. perceptions based upon color differences and painting composition are misperceptions in this area.

This article explains a group of cultural materials among Qashqaie nomadic pastoralists that as symbols play role in the transmission of concepts and informations. These symbols are stonecuts that take on different meanings in different contexts, but are made similar in appearance. The possibility of such an existence of culture in ancient societies and its material evidence in archaeological contexts has led the present study to describe its characteristics and how getting perception to the nature and application of such data. In addition, this paper, in order to explain the limitations of recognizing and using this type of cultural material as a standard scale for use in ethno-archaeological studies, describes the structural-contextual of the mentioned symbols in the form of a case study. Finally, the present article, by reviewing the key concepts in order to deduce the meaning of a particular type of material cultural that has been addressed in the research, provides theoretical knowledge on how to use them in the analogy strategy

In recent decades, archaeologists have realized the importance of ethnological research in the analysis of archaeological evidences. The main purpose of this type of research is to understand the behaviors of the communities and the correct interpretation of archaeological evidences. In this article, based on the tradition of plowing in Tang e Kooshak village of Kohgiluyeh and Boyer-Ahmad province, Archaeological data have been evaluated to measure similarities of agricultural traditions of ancient periods to the ones at present. What firstly In this study have been taken into attention were the mode and stages of making plough, its components and types of use in agricultural fields of the region. Then by searching the archaeological resources  introduction has been made to any obtained plowing tradition as  well as comparison between the components of ancient ploughs to the contemporary one. This is done for both revealing types of ploughs available in archaeological evidences and  recognizing the closest ancient sample to the above-mentioned plough. Without the classification of ploughs in traditional agriculture in Iran, this goal would not become available. The findings revealed that the Achaemenid sample has the closest resemblance to a sample of Tang e Kooshk.