جستجوی مقالات مرتبط با کلیدواژه "symbol" در نشریات گروه "علوم تربیتی"

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.

The Islamist movement was one of the socio-political movements of the Pahlavi opposition, which was presented as an alternative to the monarchist movement and played a major role in the collapse of the Pahlavi regime. The main features of this flow are compared to other trends, the presence of numerous symbols in its text, and the great potential of Islamist leaders and intellectuals in symbolism. This research examines the role of symbols in strengthening and advancing the goals of the Pahlavi Islamist movement. The findings of this study indicate that symbols are the most important means of communication, language and writing of this process, which has played a special role in guiding and stimulating the actors involved in this process. Symbolic concepts attributed to this stream such as martyrdom, absenteeism, waiting, Muharram, Ashura and ... like the symbolic, facilitated the spiritual and ideological connections between the Islamists, and during the process, while motivating, empathizing, and mobilizing The opposition; they strengthened the coherence and survival of the Islamist process.

The present research uses the method of analytical anthropology and Geertz’ analytical theory for the representation[1] of the elements of Muharram rituals as the lived religion, with emphasis on the element of “passion”. The represented rituals are siah-pushi (funeral black-wearing), sineh-zani (street procession), zanjir-zani (self-flagellation with chain), qameh-zani (cutting one’s scalp with blade), ta’ziyeh (passion play), and qorbani (sacrifice). Rituals are studied as meaningful and systematic religious actions considered as culture; the article proves that Muharram ceremony reproduces the cultural identity in the sense that a person’s mentality is materialized through it. In this research, it is claimed that passion and motion are the spirit of rituals, the nature of Muharram ceremony has a tendency towards mimesis and visibility, and such a ritual ceremony attaches the past to the present; it not only is the identity-giving element and the re-enforcer agent of social structure, but also has proved its potential in reproducing morale, social communication, in-group interactions, social linkages, communal consciousness, and religious beliefs.
[1] Representation: pretending, showing again, explaining, expressing (Amid). Representation accords different meanings in each setting. In anthropology, it denotes to how people produce meaning in each culture. In this article, representation means distinguishing a set of unwritten social contracts that those who perform rituals in Muharram ceremony have placed their rituals upon. Representation is a way to evaluate the meaning latent in context. It forms the world, the ways of striving in it, and the methods of communicating in it. It is used for compensating the gaps in a setting called symbolic order.

Semiotics is one of the new methods in the field of humanities which has been used like research methods, especially in the realm of "knowledge of connotations" and "understanding communication mechanism" from the 1950s onwards. The ancient Greeks are considered to be the earliest followers of Semiotics. Semiotics can be said that has always been in close proximity to Structuralism and in accordance with its model.  In this paper, we introduce a typology of two prominent scholars of semiotics and analyze the relationship between signifier and signified as a constitutional relation from their viewpoints, then, review Saussure and Pierce views from the perspective of Islamic Philosophy and in the light of the opinions and views of Mulla Sadra and Avicenna.