جستجوی مقالات مرتبط با کلیدواژه "«دانش بومی»" در نشریات گروه "علوم اجتماعی"

Traditional spinning and weaving have been formed following the climatic, material, and spiritual needs of different relatives. Generally, the natural resources of each region are selected as the first option for the production of hand-woven textiles. This research introduces a valuable plant resource called "Malleh cotton", which has been revived and re-cultivated in the Khosf of South Khorasan. Malleh cotton is a kind of soft and brown cotton, which is considered "blessed and holy" by local residents due to its warming properties in winter. The purpose is to preserve the intangible cultural heritage of "the cultivation, traditional spinning, and weaving of Malleh cotton". The most important question of this study is: what is the structural difference between Malleh and white cotton? In order to find a suitable answer to the mentioned question, conventional FTIR and XRD analyses have been used. The research method is based on field studies, interviews, and published documents. The results show that the cultivation method of Malleh is similar to white cotton and it is possible to spin and weave it in a completely manual and traditional method.

The main objective of present research is to explore indigenous knowledge of traditional medicine within the beliefs of people, particularly rural women in the village of Alni, Meshkin Shahr. The methodology employed in this study is Malinowski's simultaneous analysis, interpreting narrative interviews through the hermeneutic method. In essence, these narratives serve as spoken documents, anthropologically analyzed and interpreted through hermeneutics. The distinctive contribution of this research lies in its scarcity, addressing the fundamental concern of the research team regarding the limited research output in the realm of indigenous knowledge of traditional medicine in Iran's rural communities. The outcome of this research underscores the development of the traditional medicine industry within the framework of its indigenous knowledge, contributing to addressing tourism-related issues and attracting tourism to rural areas, notably the village of Alni in Meshkin Shahr. Another pivotal consideration is the realization of economic benefits and social well-being for rural families, a crucial factor impacting the social fabric of this village.

Indigenous knowledge systems of human livelihood in various fields, all born out of the effort for sustainable living in the environment, are highlighted. The documentation and collection of this knowledge is often the responsibility of ethnographers. One important area in ethnographic research is the documentation of indigenous knowledge in the preparation of food using various plants in their habitats. Therefore, given the diverse effective practices in the preparation of indigenous foods from wild plants and the fading of associated indigenous knowledge in recent civilization acceleration, it is essential for ethnobotanists to document this valuable knowledge. In this study, the focus was on the study of edible plants and the methods of cooking various foods using them in the Sefid Cheshmeh village of Golestan province.

This study is of ethnographic nature, and the method of selecting participants or samples has been purposeful sampling, which continued until theoretical saturation was achieved. The data for this research were obtained through open and semi-structured interviews, and efforts were made to gather information through participatory observation as well. Regarding participatory observation, it is necessary to mention that researchers were involved and participated in the collection of plants, preparation, and cooking in a way.

The results showed that local communities use different parts and products of plants for various nutritional and medicinal purposes, sometimes using food as medicine. In this study, 19 local foods that were prepared from plants by indigenous people were identified and examined. Among them, 11 foods were purely for nutritional purposes, and 8 foods had both medicinal and nutritional uses. Additionally, it was found that indigenous people cook special foods for occasions or specific seasons. The foods are as simple as possible and cooked quickly for family members to meet their physical needs. Given that food and its cooking methods are among the most important intangible cultural heritages and endangered among human societies, these studies can play a crucial role in preserving cultural and biological diversity..

Bisotun plain is located in the west of Iran and many historical monuments from Pre-history to Islamic era have been identified in it. Man's understanding of nature showed itself in the construction of Bisotun Zagehs. The Zagheh was built in the villages of Zolm abad sofla, Bisotun, Kori zageh, Baqerabad and Zaloab. This research aims to answer the above fundamental questions: In which period did the construction of troglodytic architecture begin in Bisotun and how long did their use continue? What were the components and architectural structure of these handholds?. The results of the research show that based on the available evidence in the Bisotun Plain, during the Qajar and Pahlavi periods, the construction of zagheh in the form of handstands was common under village houses and in connection with the village fabric. These underground spaces with an almost similar plan have spaces such as sloping entrances, central space, side spaces, and ventilation, and were used by the villagers of the region to keep livestock in the autumn to early spring seasons. The size and number of spaces depended on the owner's economic status, topographical conditions, the type of soil in the area, and the proximity to empty spaces.

 he aim of this research is to identify the indigenous knowledge of camel husbandry in the territory of Kalkuyee nomads in Masileh plain of Qom province, who have a long history of camel husbandry in this region. The way of obtaining the data is in the field with the continuous presence of the tribes of the Kalkuyee tribe in the form of interview (question and answer), observation, filming and photography during three years. Also, in addition to individual interviews with native camel herders and nomadic experts, group interviews were also used in order to collect data and gain knowledge about the local knowledge of camel herders. The information has been classified based on convergence and divergence. The findings include indigenous knowledge related to naming, marking, the position of camels, characteristics of good camels, and reproduction among nomads of Kalkuyee tribe. The results of the research in the territory of Kalkuyee nomads showed that they have local knowledge and extensive work experience in camel husbandry. From the local knowledge of camel herders, we come to the conclusion that camel herding has long been a traditional and cultural activity with specific regional characteristics, and with camel herding and traditional life,

In recent years, Iran's agricultural sector has been exposed to various environmental crises and risks, which have had deep and irreparable impacts on the structure of villages. The role of social and cultural contexts in the emergence of these crises and risks cannot be ignored in the formation of attitudes, values ​​and behaviors that create these risks in the agricultural field. The purpose of this research was to analyze the ecological habitus of farmers in Azna city and to discover the reasons and contexts of its formation. This research was done using qualitative method and grounded theory. The research sampling was purposeful and continued until theoretical saturation was reached. The number of participants was 33. Semi-structured interviews were used to collect the data. The findings showed that the perceived structural pressures and the double passivity-inefficiency of the government as causal conditions, the equation of inheritance and division, which caused excessive fragmentation of agricultural lands as intervening conditions and the double-edged blade of mechanized cultivation as contextual conditions cause marginalization of ecological habitus. Facing these conditions, farmers choose products attractive in the market, excessive use of chemicals and not leaving the land fallow as a strategy, which results in the water resources crisis, soil erosion and migration. Interventions like legislations, education and paying attention to the traditional and indigenous knowledge of farmers can lead to the improvement of the ecological habitus of farmers and preserve the ecosystem.

The city of Hamedan has had the principles of urban planning since three thousand seven hundred years ago. An ancient land whose people have passed on indigenous experiences and knowledge from generation to generation. In this regard, the climate, rich vegetation of the slopes of Alvand mountain and the diversity of medicinal plants, have caused herbal medicine to be considered by the people living in the city as one of the important indigenous sciences. The traditional sages of the city, from the Khosravi family to other unknown contemporary sages, have followed this path. Today, the local herbal drugs of the region and the collected plants are being sold in Hamedan bazaar, city perfumeries, as well as in villages and nomadic areas. In this article, which is the result of library and field studies, an attempt is made to record information about plants and traditional healing methods in the Alvandkuh region of Hamadan, which is being forgotten. Accordingly, by attending the target areas alternately and conducting interviews with knowledgeable people in the field of traditional medicine and medicinal plants, we assessed a number of native medicinal plants that in belief of this people play a key role in healling illnesses. Also, the effective medicinal plants of Alvandkuh region have been identified separately with some informations about them such as scientific name, Persian name, local name, methods of their native use and the cases they are used for.

Abstract
Based on the evidences and documents left from ancient Iran, the art of dyeing and carpet weaving has been common in Iran since the past, and in the contemporary period, one of the most important centers of carpet weaving and dyeing in Iran is Isfahan province and Nain city. Nain carpet is very famous, because it is one of the brightest manifestations of the use of natural and traditional colors, and it owes a large part of its fame to this quality. Dyeing in this area is done with natural and traditional colors, which is slightly different from other carpet weaving centers that have traditional dyeing, and despite some chemical dyes that are used as an auxiliary, natural color are still dominant in the area. In this article, the traditional dyeing in the historical village of Jeshvaqan, which is located 40 km from Nain, is discussed. Until about 50 years ago, this village had 12 active traditional dyeing units and the main fame of this village was due to its dyeing units, but now with the closure of some workshops, there are 6 dyeing workshops in this village that one of them is half closed. This article has been done in the field. This craft requires more attention from provincial and regional authorities.

This article aims to quantitatively evaluate the biodiversity of medicinal plants in order to protect vulnerable species. Biodiversity has been involved in a crisis rooted in human activities since past. In lack of control over unlimited human expectations, the destructive effects on  environment will increase and the crisis will exacerbate. Iran has a variety of ecological regions where have created animal and plant biodiversity and also a variety of climates, ethnics, cultures, customs and rituals.The present study is based on field studies in the rural areas of Darab city of Fars province: Morvarid, Hyderabad, Dehmord, Fath al-Mubin. Based on the findings, 89 species of medicinal plants belonging to 43 families are identified in the target areas. The largest number with 14 species belongs to the mint family. This area has 6 biological type, 4 vegetative forms, 8 consuming organs with 3 germination periods that are distributed on both even and steep surfaces. According to the results, 9 plants are seriously exposed to damage: Ferula Assa-foetida, Pistacia Atlantica, Zataria Multiflora, Amygdalus Scoparia Spach, Ziziphus Spina Christi, Prangos Ferulacea, Dracocephalum, Myrtus Communis, Ziziphora Clinopodioides. High interest in the use and exploitation of medicinal plants, failure to record indigenous knowledge and lack of revitalization, development, conservation and supervision, will probably lead to deletion of effective plant genes of this region in the near future.

Indigenous knowledge is the accumulated knowledge, skills, and techniques of a particular community that results from their direct interaction with the environment that should be respected as a source of environmental knowledge. Indigenous knowledge is an important part of the life of local forest communities and plays an important role in their lives. In this research we tried to record the indiginous knoeledge of gum extraction of wild pistachio in Chaharmahal and Bakhtiari province. Snowball sampling method was used to collect information. Data were recorded using semi-structured interviews and by writing information, video recording of events, and taking pictures. Information was analyzed by editing documents, integrating, transforming and highlighting information. The results of this study showed that the local people consider the pistachio tree as an economic plant and strongly avoid from cutting and damaging it, and even try to protect and develop it. Gum is the important byproduct of pistachio tree and gum extraction takes place in different stages including tree selection, rifting, put the bowl, double and triple rifting, purification and cooking the gum. Medicinal use of gum is the most common use of this product. Local resident believe to the technical and principled use of pistachio trees.

"Dale" is a compound word meaning language. This tool has been used in most parts of Azerbaijan since ancient times and is used to hunt male quail. Residents of Alvarez village in Ardabil province, after thousands of years, still benefit from this indigenous knowledge and Dale is still of special importance and respect among the villagers as a quail hunting tool. The method of work in this research is qualitative, with direct and participatory observation, along with interviews in the field of research with the functional theory of Branislav Malinowski. The findings of the study indicate that the tool for hunting the dale among the residents of this village is not only the command of bird hunting, but also the method of preparing and making the dale requires special skills and art that the villagers consider more important than the tool of hunting and entertainment as a cultural tool. And economics have a special look. Their cultural view of this tool is a heritage and artistic view that has made it valuable and lasting. From an economic point of view, this tool is considered to be the handicraft of the people of Alvarez, with which they boost their own family economy, albeit briefly.

Ethnozoology is the study of human groups' interaction and fauna, the role of animals in people’s lives, and related beliefs that have shaped human culture. This knowledge includes the system of nomenclature for animals, describing human-animal interactions, identifying animal food habits, reproduction and habitats, animal diseases and treating, protecting humans from animal attacks, uses of animals for medicinal, food, ornamental, religious, and spiritual purposes, and finally is using this body of knowledge for conservation purposes. This paper introduces ethnozoology as a subdivision of ethnobiology and elaborates on it by using written Persian heritages such as pigeon lofts and manuscripts on the subject of falconry or BAZ-NAMAH, new domestic researches, and examples of international studies in the field of ethnozoology. Examples of the ethnozoological knowledge of the adjacent communities to the Oshtorankuh protected area, Lorestan Province, related to partridges, porcupines, and brown bears have been described. All three species are hunted by local communities. The gallbladder is a widely used organ of these species for various purposes including pain relief, disease treatment, and ritual and spiritual. The findings show ethnozoological studies could assist wildlife management practices at the local level and illustrate causes of wildlife-human conflicts which help in wildlife conservation

The present study is an anthropological study of the livelihoods of livestock farming in Dourbash village which is located in Takab County-West Azarbaijan Province. The research is qualitative, employing participatory observation and field-based interviews based on malinowski's functional theory. The findings of this study revealed that the villagers depend on their livestock and have acquired local knowledge in order to survive and adapt to the cold weather. The Livestock farmers tend to keep their livestock deep in the ground in part of their home which called the slum. The villagers have been able to interact and adapt to their environment using this local experience.

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.

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.

Nearly 9 decades have passed since the launch of the establishment and the extension of institution of sociology which has been both meaningful to the Lifeworld (Lebenswelt) of Iranian and has been effective on development programs (objective impact) in Iran. In recent years, when the water crisis in Iran has become more objective, the Institute of Humanities and especially Sociology In Iran has been a party to the discussion in the form of scientific and research articles and academic meetings and seminars. With these descriptions and for a accurate assessment of the relationship between sociology in Iran and the roots of water crisis, we can question of relationship of sociology of Iran with the problem of climate, nature and environment in general and the problem of water as a fundamental and vital element in Iranian's environment and society. In the present research we investigate the climatic and environmental implications of seven main approaches in researches of "sociology of iran" namely "Iranian tyranny, Iranian feudalism, functionalism, neo-functionalism, poststructuralism , critical school and ecology approach" and their relationships with roots of water crisis with Compare each other.

In order to identify and understand the native management of Kashan region in the field of water resources in contemporary times, as well as the opportunities, strategies and barriers to transition to the forethoughtful management, based on indigenous knowledge, principles of assistance and camaraderie in the case study, a qualitative study was conducted through archival research and fieldwork, including interviews with five key beneficiary groups of native management, farmers, knowers, executers, trustees in district and bazaar, as well as the general public, during 2012-13. Afterwards combining documentary research, field observations during the two years traveling in the region as well as 40 days of continuous life in the studied population, along with participation in the research community and ultimately, collected approaches, through interviews and observations, the relative recognition were obtained from native management in Kashan region, especially in Neyasar. The results of the studies and observations suggest that native management of water, based on four key components, including indigenous knowledge, assistance, camaraderie and forethought. One important component of native management is indigenous knowledge; experiential knowledge is derived from the culture, values, attitude, beliefs and understanding of the people of a country towards leading issues. Participation of beneficiaries and assist them to work together to manage and organize as having more in the second component, namely assistance. The third component is camaraderie with the core concept of the values, respectful and interested that assist people to understanding and communication with each other and the environment. The fourth component is forethought, which includes attention to the needs of the present and future generations, taking advantage of the native capabilities, fairness and integrity in decisions and behaviors and ways that to achieve the forethoughtful management.

Constructing and using water systems and the indigenous knowledge associated with them are among the pivotal components of local communities, manifesting the convergent correlation of human life and Mother Nature. Practically, the purpose of this convergence was to realize human needs according to a careful understanding of natural limitations which ends to formulation of a system of meanings and rituals related water using styles. As a historical water-storing construction, Burka maintains strong similarities with other traditional water-storing structures in other parts of Iran while remaining particularities due to the geographical and cultural conditions of Qeshm Island. Relying on a realistic ethnography method, and after selection of 18 urban and rural regions in the island as its field, this study used both deep and focus-group interviews with more than 80 persons of local informants along with participative observation and survey of related published documents to collect and analyze the data regarding this traditional knowledge. Finally, this study led to a thick description of the indigenous knowledge regarding construction, maintenance and utilizing Burkas and functional-ritual values around them. Wise techniques of spotting the best location for harvesting the best quality rain water and building the Burka according to a technical intelligent architecture and then channeling the stream to the sediment pool and then transmitting it to a deep covered basin (constructing), constant solidarity of local communities through subtle mores (maintenance), and frugality and contentment in using water according to priorities (utilizing) are prominent components of this indigenous knowledge.

Iranian peasants and farmers have long sought to devise and use appropriate methods to provide water for their cultivation by limiting water resources for agriculture. Studying the different traditional methods of water extraction in the central plateau of Iran, which faced with more serious limitations, can help to identify their indigenous knowledge in this regard. The prominence of the emergence of the knowledge of Iranian peasants worldwide indicates the maturity of Iranian civilization in this geography. Although, in some parts of Iran, with a little more detailed exploration and examination, clear examples of this kindcan be observed. Therefore, this study attempts to investigate and introduce one of the manifestations of indigenous knowledge of villagers of central plateau of Iran in water extraction for agriculture. The concept of cow-wells especially reasons, necessities and especially the characteristics of the knowledge contained therein can be a reflection of Iranian culture, civilization and knowledge in this arid region. The cow-wells of Haj Ibrahim in Varzaneh district in Isfahan township due to being in the driest part of the Iran and the constant exposure to drought on the one hand reflects the genius of Iranians in the past and also on the other hand, its revived by a farmer (Haj Ibrahim) indicated of adaptation of innovation for Iranian farmers' to takes advantage of its traditional cultural and economic and social benefits for achieve the sustainable development in this region. The use of entrepreneurial approaches, especially the creation of sustainable jobs in the field of tourism development for themselves and others can be one of the positive aspects of using such an approach in difficult conditions and water shortages in the region. Continuing to pay attention to traditional cultural heritage, and especially to the underlying knowledge base, along with the need to support not only the material but the spiritual revival of these traditions, may be the result and suggestion of the present study.