جستجوی مقالات مرتبط با کلیدواژه "عشایر" در نشریات گروه "هنر و معماری"

Village and city are the only official categories in the classification of human social life. This division includes the period when early humans stopped wandering and living in caves and settled down. The name of this period has been given as the agricultural revolution, which is based on settling and living in a fixed place. Since then, the stability of the place of residence has been recognized as the essence of human and societal growth, and its product has been named civilization. Civilization means the achievements of the Madinah, referring to the array of manners that the urban man adopted by dividing work and having more spare time to foster his culture and relationships. Given that compared to villages, customs were higher in the cities, the term civilization was selected to reflect supposedly the product of his urbanization. Comparatively, the village connoted a kind of backwardness and lack of development, which was documented by his place of residence. In naming, any manners originating from the city are superior to rural manners and customs because they reflect a higher level of knowledge and mastery over nature. Neither the divider nor the essence of division in this naming can be said to echo integrity but is the locus of occurrence. As the application of civilization to every movement of urban dwellers is against common sense and general human understanding, its accuracy makes it clear how important "place" is in the classification of human understanding of perfection and transcendence. So instead of providing a single spiritual criterion to explain perfection, he used an index that leads to a material criterion (city or village). In this approach, every act arising from urban life is a sign of superiority and a manifestation of civilization, even if it is not in line with rational and moral standards. In contrast to this naming, the Qur'an's approach is to separate the village and the Medina, which, instead of depending on the population or the type of production, has defined the characteristics of integrity as a criterion for the separation. "In the Qur'an, the word Medina has been used 14 times and village 60 times... In the Qur'anic terminology, all settlements on earth have been identified with the sign of a village, unless they are compatible with special criteria... The criteria of the Qur'an in identifying a city include the cultural competence of individuals and the presence and residence of a prophet from God's prophets" (Rehbari, 2008).In the logic of the Qur'an, a place is addressed with the two titles of village and Medina at two different times. When the event violates human development and integrity standards, the name of the village is used, and when there is a perfect event in that mentioned place, the name of Medina is used. Therefore, the Qur'anic division in the classification of the place of human life is not based on the location or the size of the place, which is based on its moral status. This implicit conclusion can be arrived that two different addresses to the same place for two different actions prove that the "place" is spiritual and, in today's interpretation, is a "place." The way today's knowledge recognizes the place and landscape as a living, soulful phenomenon that carries the meaning that the observer gains from the simultaneous interpretation and perception of "outside". So far, two opposing logics have been proposed to describe the terms city and village: first, the size and type of economy, and second, the action of the community living in. Although this discussion is per se attractive and important, limiting the place of human social life to the village and the city means neglecting an important and common group in Iran and many other lands. The result of this mistake is adopting plans and taking actions that are against the natural, human, and national rights of its inhabitants. Moreover, in the contemporary period of Iran and from the time of Reza Khan onwards, such a mistake has been repeated under the name Takht Qapu, or nomad settlement.Nomadic life is the third type of human social life, which, unlike the city and the village, is not only dependent on living together, but the condition for its realization is the fluidity of the "place" of the life of this society. Nomads have based their way of living and production on the dairy production economy rather than agriculture, which is dependent on land and its forced results requiring settlement and production dependent on a fixed place. They have set up their social system based on migration, benefitted from wide and dynamic pastures in the territory, and made a living by producing dairy, meat, textiles, and handicrafts. They have organized their social relations by defining the tribal and clan systems as described in various studies, and they have built a great civilization based on two specific social and livelihood systems, whose immaterial manifestations outweigh their material aspects. The traits of chivalry, freedom, chivalry, naturalism, patriotism, and many other social and moral traits are present in nomadic society. With this description, due to the occurrence of such mistakes in the classification of human habitations into cities and villages and the neglect of nomadic places, a large group of Iranian society has been eliminated. The calamities that have been imposed on this society under the title of development but caused by power-oriented motives or ignorance have caused great human and natural losses. The increasing unemployment and poverty in the nomadic areas of the country, which has led to the appearance of a strange figure of 20 thousand people awaiting death sentences for drug trafficking in Delfan city (Ebrahimi, 2023), is the result of these policies. For a nation that has established a nomadic civilization for thousands of years and lives in a positive interaction with its natural and human environment, the burden of monotony and customs that it does not know has no meaning other than the destruction of its existence and civilization. The way to improve the lives of nomads is to recognize their civilization and address their needs with regard to their living conditions. The nomads are the people of the place who have experienced and know the place to its vast extent, and unlike the nomads, they have a deeper understanding of the land and the place. What is the desire of man today?

Problem Definition:

 The Khamseh tribe along with the Qashqai society is considered as a carpet producing tribe in the Fars province. The Ghani clan of the Arab Khamseh tribe is one of the most famous carpet weaving clans. This clan have settled in the villages of Sarchehan city during the last three decades and carpet weaving has continued in these villages since their establishment. This article seeks to answer the following question: what is the current situation of carpet weaving in Sarchehan villages in terms of design, patterns, color and weaving structure?

Identifying the technical and formal characteristics of hand-woven carpets in the settled villages of the Arab Khamseh tribes in the Sarchehan area.

This research has been conducted in a descriptive-analytical manner, apart from the historical sections obtained through library study, most of the information in the article is based on field research obtained from the region. In the specialized part of this research, analysis of the artifacts is carried out.

Findings of the research based on the analysis of 28 carpets show that the medallion designs; three medallions, four medallions, multi medallions are mains composition. Herbal, animal and human motifs are woven geometrically and modeled on the surrounding nature, as well as based on their beliefs and convictions. In recent samples, the number and variety of designs have been reduced and non-geometric designs have been used naturally. Technically, symmetrical knots are used. The raw materials are wool (warp, weft, pile) and the warp making is fixed; also, the fibers were dyed with chemicals.

Gabbehs are an example of nomadic handicrafts That seems to be closest to modern painting styles of the early twentieth century such as Impressionism, Fauvism, Raw, and Abstract. Gabbeh weave, woven for self-consumption, without an economic look, At the same time, with the change of nomadic way of life from nomadism to permanent settlement, it has decreased a lot. Over the past two decades, its re-weaving has begun with widespread national and transnational acclaim this article examines the process of weaving the old and new tribes of nomads and adapting it to modern styles of painting. To explore and explore the potential of these indigenous handicrafts to become art with an economic approach. The results of a study that has collected information in both library and field with a descriptive, comparative-analytical method; States that Gabbeh's artist Many behaviors and practices of artists of modern art styles such as abstraction, impressionism, Fauvism, raw or primitive art geometrically (broken and semi-broken) and in the form of abstract and abstract drawings. He uses it in his works.

Nomadic life is a way of life with annual relocation in which a group of people moves with their cattle from winter tents to summer pastures and returns to their winter camps in the cold season. The most important characteristic of nomadic life is movement to meet the needs of their life style. This relocation requires certain conditions which overshadow all aspects of nomadic life such as architecture, culture, mood, and even physical characteristics. The nomadic way of life is based on the pattern of movement and settlement which means that the part of nomads’ lives, about two to three months, is being spent moving along the path and the rest, about four to five months, in the "summer" residence and ultimately about four to five months, in the "winter" residence. Thus, during this relocation, two different lifestyles are formed for the nomads, one along the migration route and the other during the settlement in the summer and winter camps. The settlement structure of the nomads in each of these two periods is subjected to different conditions. The study of the physical-spatial system of the nomadic settlement in these two periods and the challenges related to them are the subjects of the present study. Accordingly, the main research questions can be posed as follows:-What are the most important challenges regarding the shape of nomadic settlements along the migration route and what the conditions of accommodation in summer and winter resorts are? - What are the main principles which form the spatial organization of nomadic settlements, the migration route and summer and winter camps? The research method is as follows:Four Boyer-Ahmad tribes were selected as random samples and their places of residence were visited in two winter and summer areas as well as along the migration route and ultimately, the research information was extracted and analyzed. The research is of qualitative type and based on a case study of nomadic lifestyle. Data collection was done in the form of direct observation as well as in-depth and semi-structured interviews with the residents of these tribes. The present study examines residential patterns in two contexts by considering the length of the migration route and summer and winter accommodation and the analysis is based on these two axes in the form of two separate observations. In each follow-up, introducing the way of nomads’ life in that case is accompanied with analyzing the system governing the spatial establishment and the shape of their habitat. Finally, the results showed that finding a suitable place to live for a few days on the Ilarah route is the most important challenge for nomads on the Koch route. Therefore, in that situation, applying the natural elements to create suitable conditions for multi-day accommodation is inevitable as the nomads use rocks and natural barriers to create more enclosure to ensure animal safety, consider proximity of water sources for livestock and family members, the existence of a suitable pasture for a few days' accommodation and the use of sunlight and good wind to provide comfort in the tent. However, in the settlement of nomads in summer and winter camps, the emphasis on different levels of territory is considered as one of the main factors in shaping the physical-spatial system of nomadic settlements. The issue of different levels of territory can be considered in both objective and subjective dimensions. In the objective dimension, territory includes the area owned by nomadic families and in the subjective dimension, levels of private, semi-public and public domain due to the spatial arrangement of blacklists in the camp residence are considered.

The Black Chad is a four-season residence, slightly adjusting to the changing seasons and climates of the region, in addition to observing the living conditions, taking into account the cultural and artistic aspects and adopting some form of original indigenous technology and innovation displays. Accordingly, to what extent did the most important research question, the cultural and social differences between the Kurdish nomadic and Bakhtiari tribes, have influenced the black shade of the tent? This study was conducted to identify the factors that make up this residential unit, the commonality and differences in morphology of the Black Tent between the two Kurdish tribes and Bakhtiari in the south of Ilam province and north of Khuzestan province and its impact on housing pattern and architectural structure. The data collection was based on library studies and field studies and the research method was classified and content analysis. The results show that black tents in the study area were influenced by climate factors, hospitality, happiness, protection and security, art and beauty. This difference in black hat shape is more influenced by the culture and geography of the area, although the cultural area is very close among the tribes, but there are differences in interior space divisions and in the size and structure of the black hat and the use of ornamentation and a black tribal view, Bakhtiari is more than Kurdish tribe.

From beginning of its presence on the earth, human has tried to exploit from the nature to provide his needs. Nomadism is one of the most primitive environmental and livelihood practices which has been continued since the distant pasts for exploiting from natural resources and being compatible with climate conditions. In this Living style, housing architecture has been mobile and portable.Many studies have been already done about nomadism in different parts of Iran by Iranian and non-Iranian boards. These studies have generally been in fields of social system, popular culture, migration routes and places and even housing architecture type and nomadic life. But up to now, no independent study has been done about how to store foods among the nomads.
From the distant past, a species of the nomadism has been in Kordish tribes of Zagros ranges in Ilam province which, in this particular kind of nomadism, migration distances have been limited and the time interval of migrating from summer- to winter- quarters and vice-versa has been less than a day. During this little distance between summer - and winter- quarters, the nomads could also do agriculture in addition to fostering live stocks. Using agriculture in this kind of life obliged the nomads to build granaries for keeping the obtained grains.In the process of this study, first a library study was conducted to gain a proper understanding about the semi-nomadic life and to getting familiar with this particular type of nomadic life. This study refers to the definitions of semi-nomadic life and its requirements and how semi-nomads encounter with the nature. Then, a field study was conducted to investigate the sample granaries which semi-nomads used them. This study has recognized and introduced some species of these granaries named Amarah, Tapoo, Kaneuwe and Chalav among the semi-nomadic tribes of Zagros foothills in Ilam province.Amarah is one of these granaries which is built south ward and in rock ranges of mountains. These granaries were built in cylindrical forms and as strata on each other. The number of their strata was sometimes 4-5. Every stratum belonged to one family and a way to access to top strata was through a small opening being above every granary.Tapoo is another one of these granaries which contained so many warehouses, have been connected to each other through passages. These connecting passages had a height of 70-80cm so as it was hardly possible to pass them. The mentioned warehouses with a volume of 1-2m2 have been built completely irregular and as layers in the depth of mountains’ gap. Kaneuwe is another kind of granaries to store grains. Kaneuwes or beehive-like granaries have been built in the natural gap of rocks and in the inaccessible height. In spite of Tapoo, these granaries have one wall and it is possible to access the warehouses separately through small trapdoors which have settled on this wall.
Chalav is another kind of granaries to store grains. This kind of storing has been done by digging the land in the flat lands using clay. The digged well had a depth of 1.5-2m and a radius of 1m. In this kind of storing, first the pit's floor was covered by straw and at the same time, the walls were covered with straw by spilling and coming up the grains. Taking the land's moisture, the straw was swollen and played as detent stored grains. The final cover of these granaries was formed as a dome by straw and mud to direct surface water out of the well scope.Although after being settled the trebles during some past ages, these granaries have been completely unused but the existence of these works in Zagros ranges acquaints us with this aspect of forgotten culture of semi-nomadic life in one hand with this stable architecture and in harmony with the nature by native people of these regions

This paper reports the results of a study on the satisfaction of residents in two towns. These towns were built for voluntary or forced settlement of Qashqaï nomadic tribes. This study is based on two consecutive field visits during which open-ended questions were asked. The results of the interviews indicate that the residents are generally dissatisfied with the design of their houses. They also think that the physical fabric does not accommodate their traditional way of life. Although several factors affect this dissatisfaction, it is hypothesized that lack of place attachment and sense of belonging to the town and its dwellings are key factors.