نشریه دانش های بومی ایران
پیاپی 12 (پاییز و زمستان 1398)

Unlike the motor pump, which is an imported, exported and standard technological phenomenon and has a mass-produced structure and copying, the aqueduct is a traditional and natural phenomenon whose tools are also handmade and belong to the Pre-Modern period. Aqueduct tools are not mass-produced. The construction of some aqueduct tools can be done by local experts, but the construction of some aqueduct tools requires more specialty, expertise and responsibility, and cannot be produced in the same village, region and city where the aqueduct is located. That is, the production of aqueduct tools is divided into three general categories: First, the tools on which the health and lives of Muqni and his colleagues depend, and when a problem arises in those tools, people's lives are endangered. The second oneis the tools that, despite their great importance, the problem in them does not directly and immediately endanger the lives of people, and the thirdone is the tools that are installed in the aqueduct for a long time. This article is not intended to explain how to build tools in this chain because others have explained enough about them; the purpose here is to explain the cultural and civilizational understanding of these tools and to ask questions in this regard.

In lands where bread is the main food of their people, mills play a determinative role in organizing their lives, and for this reason, in the course of time, they are constantly updated and adapted to the requirements of the environment. Karizi mills in Yazd, especially in Meybod, have evolved by the same mechanism. A clear example is Meybod Dousangi Mill which was created by using advanced karez technology in the desert environment. This mill, which is typically very specific, is located 40 meters underground and along the Qutbabad aqueduct. Dosangi mill which had been submerged by wind, soil, and floods in the desert for fifty years after the inefficient karez dried up, in 1999, by the help of elderly information, was recognized and registered as a national work.

There are experiences of the collective life in the high-level civilization in the high plateau of Iran indicating of a pattern as "spirit" and model as the "body".Isfahan, as aclimate of landscapes, cultural and engineering is one good example to understand this pattern. According to the flourishing of the circuit, Zayanderood River, initial question centered on splitting water is alive attributed to Sheikh Baha'i was raised in the petition. Adoption of Historical Geography readout method to identify the social order and the results of engineering studies focusing on hydraulic systems in the studied period (Safavid), to identify system engineering has been done. Adoption of Historical Geography readout method to identify the social order and the results of engineering studies focusing on hydraulic systems in the studied period (Safavid), to identify system engineering has been done. Adoption of Historical Geography readout method to identify the social order and the results of engineering studies focusing on hydraulic systems in the studied period (Safavid), to identify system engineering has been done.

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.

In order to preserve and save water consumption in the aqueduct irrigation system, there are countless unwritten and customary laws that require themselves to be extremely precise from Muqni to Mirab and Irrigator and the farmer.These laws were in place from the day the first construction of an aqueduct started, with the conditions until the sun went down and the aqueduct reached the manifestation, and even after that until it reached the drinking place. Only the observance of these criteria was subject to the conditions of time and place, for example, the determination of privacy, which was a criterion for preserving the rights of aqueduct owners. Even the passage of other aqueducts must be at a certain distance, and if they had to cross one aqueduct under another aqueduct, they had to follow certain conditions. In any case, the extracted water should not be wasted or penetrate other aqueducts. One of the drawbacks of the aqueduct is its uncontrollable and wasted water in winter, which farmers need less water, but contrary to the criticism of farmers, farmers have solutions for this. In the use of water, even those who owned a sufficient share of water did not have the right to use it outside a certain rule and in any way they wished. In traditional irrigation, water, especially in the smallholder system, is extremely valuable. Account circle is not out. Many, and perhaps all, of these customary rights were recognized in civil law and referred to custom in cases of dispute. However, the enforcement of these laws was more the custom and supervision of the people than the civil law, which punished the violators morally.

The government has not succeeded in governing the common pool resources. As a result, some groups are searching for their answers in privatization management and others believe in participatory management. This research compares the communicative approaches of stakeholders regarding the groundwater sustainability in Rafsenjan plain. The research methodology was grounded theory (GT). Participants were chosen through snowball sampling and theoretical saturation to maximize variation sampling. Focus group discussions were conductedamong a total of 115 people in ten stakeholders’ groups. Each sub-group consisted of 10 to 15 members. The researchers learned about two different approaches among water stakeholders. Those groups being interested in communicative action have seen the reasons for the water instability as "lack of civil society in water law regulation", "water-based employment policies". They insisted on strategies like "participation", "fairness" and "accountability"for a way out. In contrast, the other group found the reasons for the water instability in "energy subsidy", "farmers' lack of technical awareness" and " vague water rules" and their proposal is the "water's market" and "extension". These two different approaches derive from two different perceptions’ "participatory" and "rational strategy". As a result,they had a different attitude toward groundwater management and sustainability

The residents of the Balochistan region have been using and controlling rain and flood water from remote distances with simple methods, and thusthey have valuable indigenous experience and knowledge. They control the flood in all parts of the mountains of the bases, slopes, hills, and valleys by creating simple earth, rocky and rocky systems, and by creating agricultural land and flood crops for the construction of palm trees, and they provide plots of land and provide a part of their livelihoods. These methods have different types, some of which are abandoned, and some exist and act during rainfall. Considering the importance of this issue, the present researchers look at two examples of them, called "Khosab" and "Darband", with the aim of systematically recognizing these active systems. The "Khoshab" system is located on the margin of rivers, plains and hills, and its components are: stone or earth wall, foam, non-server, flood gate, overflow, drainage and farmland, all of which are built with the indigenous knowledge of the people.

In arid and semi-arid areas, water shortage leads people to the creation of traditional water management appropriate to local characteristics. Iran is one of the oldest civilizations of the world that has a unique water supply system according to social, cultural and climate condition. Indigenous knowledge-based management systems were replaced with modern management systems, and due to non-compliance modern technologies with social and environmental conditions of region, many problems have been created. The purpose of this paper was to combine traditional and modern governance rules for development of groundwater governance framework in order to achieve sustainable development. In fact, the use of culture and indigenous knowledge in the field of water resources management and retrieval new issues from new theories of governance can be the missing piece of groundwater management.In this research, the comparison of scientific documents and field observation were used to extract indigenous knowledge of sustainable groundwater governance from aqueducts management. For this purpose, at first we introduced modern system in water governance and then compared common factors with traditional governance to provide a groundwater governance framework adapted to arid and semi-arid regions. Finally, the gaps of traditional governance can be covered by combining with the principles of effective governance and then a management system adapted to climate condition.Dealing effectively with the challenges of the present era and providing appropriate development patterns will be achieved by combining indigenous knowledge with modern management.

Most of the programs in Iran which were defined and carried out in the name of “modernization” had nothing to do with the cultural and “indigenous” elements of the country, so, they exacerbated some “crisis” in the field of environment and water. Therefore, it seems that it is necessary to rethink the concepts of “modernization” and “development”; relying on the concept of “tradition” and looking for the “emancipatory social science”, we should try to transform a paradigm which is eliminating and fighting against the concept of “nature”, as Hanna Arendt argued. I believe that the admired documentary entitled “Matricide”, directed by KomeilSohani, which has been showed in Iran and some other countries, with a historical approach, has the capacity to develop such an “emancipatory social science”. This movie has criticized a “technical” approach retrieved from “partial modernization”, and showed that how far previous decisions made by the Iranian politicians, in the same approach, has endanger current Iranian’s life. It seems that the theoretical and methodological approach of the movie is similar to what is bring followed in the field of “new institutionalism”. In this field of study both “historical” and “indigenous” forms of life are considered prominently. Subsequently, by using the approach, we can rethink the foundations of the “modernization” school, which has effected not only on Iran, but on the rest of the world, with its “negative externalities”. Hence, in this article, with emphasis on this approach and that documentary, the researcher criticized the peculiarities of current knowledge in facing the loop of “environmental crisis” and “water crisis” in Iran; then, I emphasis on the “new institutionalism” as an alternative emancipatory paradigm, towards an understanding of the problems of the nature in Iran.

Over the ages, water and its limitations at settlementsof central desert of Irancauses  the creating of complex indigenous management systems in the fields of water extraction, water transmission and water distribution in that  geographical area. Many of these systems interact sustainability and suitably with the environment, that teaches points and lessons today. The recognition of this indigenous knowledge could be as light forour way in the future. One of the complex local and indigenous water management systems in Iran is the water management of Balade of Ferdows city (Toon).  The hypothesis of the study and its main purpose was to recognize human resources management at water management system at the Balade water of Ferdows until1971/1350 (HS) and mainly we investigate the management of the water resources in that period oftime; what were occupations in that water management system and with what hierarchical orderlabors work in that system.  Based on the nature of the study hypothesis, method of the research is literature review, field study and matched data. The results of the study indicate the existence of a purposeful organization in water management and human resources management of Baladewater management where labors workhierarchy based on knowledge, expertise and skill in water management affairs

In this paper, the present researchers tried to review the elements and components existing between the Safavid era and the principles and architectural techniques of that period; in this sense, purity and cleanliness are also introduced along with the concepts of hidden aspects and finding the water architecture. However, in order to solve the critical problems in the water sphere, the unique features of our culture and beliefs are of particular importance to Iranians at that time. Therefore, in this paper, emphasizing the ancient symbols and images that their secret, according to Jung, is unconscious, we emphasize the symbols and beliefs in the context of the culture of the Iranian society, whose various forms have emerged, especially in the ritual of purity and the purification forms allegorical and metaphorical forms in the form of arts or belief beliefs. These forms, which are rooted in mythological beliefs (also the myths), have been a religious practice, and in the structures of Islamic art, the sanctity and purification of the window of this form have entered the arena of art with the appearance of water, and in the streams of beliefs and signs and symbols. The architecture of Isfahan school is fertilized with the help of its knowledge of time, and neglecting it causes the decline and decline of the Safavid era, and its effects appear to continue in the subsequent periods.

Human beingstry to control water by examining many ways and methods. One of them has been building dam. Relying on their skills and facilities the people of every region have been building dams. One of these dams that was used in Saqez region to control the water of rivers in spring to autumn was the construction of a dam with a kind of wooden structure called Wlyr. The purpose of this study is how people make Wlyr and what the functions of Wlyrdam are. In fact, this researchwas a case study. Data were collected by an observation and interview with people in Seifabad village in region. The data showed that the people have been building the dam in every spring with foliage and grass and wood. The dam conducts the water through the creeks to irrigate potato and alfalfa and the like. This damwas destroyed by flood in every autumn. Now a day, this construct ruined and displaced by water pump and pollution of environment. Rethinking in imposed modernity, returning to ethics and altruism is one of the suggested ways of the research.

The complexity of human-natural systems has drawn attentions towards governance approaches, based on which is the Good Governance Theory. Scholars have proposed various principles for achieving good governance given the contextual conditions. Qanat is one of the most significant innovations of Iranian in dealing with water scarcity. Being one of the oldest Qanats in the country, Qasabeh Gonabad Qanat survived through thousands of years, benefiting from tacit knowledge. Despite richness of Iranian tacit knowledge, only technical and structural dimensions have received proper attention. Thus, due the necessity of studying tacit knowledge and good governance principles, the present study adopted library research and comparative analysis method and tried to link Iranian tacit knowledge to water governance approaches along with investigating principles of good governance in tacit knowledge in Qasabeh Gonabad Qanat. Our results indicated presence of several good governance principles including collaboration, adaptability, transparency, accountability, consensus oriented, rule of law and efficiency and effectiveness in the tacit knowledge of this Qanat.

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.

Modernity is associated with many changes in human life.One of the most important of which is the change in the relationship between man and nature, whose consequences can be traced in a variety of arenas. With the discovery of the injuries and negative consequences of man's dominance of nature, resistance was also created against these human interferences. The reactions and protests of writers, poets, intellectuals, filmmakers and scholars of social sciences and society against these changes and delusions in Iran have been started half a century ago. In this paper, the researcher tried to make the release of the Talan movie a pretext for revising these fundamental questions; the fundamental questions raised by the film. But the question is:Haven’t we seen such questions before in other films? Did the writers, poets and scholars of the social sciences, the development and the school of modernization have not been challenged before? This article tried to go along with the film and put some of the issues raised in the film in another way. Talan, with the depiction of shortcomings and shortcomings, ends up with a vision of poets of hope. In this article, the researcher tried to look again at the philosophical foundations of hope in the geographic region of the desert of Iran.

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.

Natural factors play a decisive and determinative role in the historical, cultural and social phenomena of any society. In the water-scarce land of Iran throughout history, the aqueduct has been the most important way of exploiting water resources, which has been preserved, maintained and used and exploited collectively. Shared water resources and their consequences and long-term investment in the construction and maintenance of aqueducts required long-term plans, which could not be combined with individualism and competitive culture, and contrary to some Iranian writers and intellectuals, not compatible. The construction of the aqueduct is the result of a long-term, peaceful and supportive participatory culture, and its existence has strengthened and reproduced this culture. This article deals with the tax on the use of water or the alimony of the aqueduct, which was the clever foresight of our ancestors towards the financial self-sufficiency of the aqueduct. In traditional irrigation systems, alimony is the sum of money spent during water circulation circuits throughout the irrigated year, which includes the wages of the irrigation group and the ancillary expenses of the water source. In the continuation of the work, the alimony of several aqueducts from different parts of Iran is also mentioned.

We have two types of society and culture; the former is very old with the main focus on “continuous interaction”, all kinds of assistance and similarity and the pursuit of dignity, and the latter is newer and heterogeneous societies after the invention of manuscript and the discovery of iron and governmental organizations separated from the main tribal organization. Of course, neither of these two societies and culture exists in its purest form today, but the “residue principle” proves their existence in the past, and most of their white or black compounds are now visible in the world.   The author has found that contrary to most popular theories, technology, in spite of its complexity and great progress, has never reached the stage of autonomy and, in the words of Iranian villagers, has not reached the level of restraint and has not been “subjugated”, and is precisely subject to the system of creator, customer and buyer. Just as technology in traditional societies has been the embodiment and crystallization of its culture.   Each of these two types of society and culture has its own preferred technologies and accepted social relations with others and nature, regarding its own objective values, norms and their own lifestyle and are compatible with culture to discover and invent compatible with climate and culture, and they raise their economies, and memorize the characteristics of their society and culture in the technologies they have built or chosen. “Ki” and “Kariz” are the best examples of a set of ideas, assumptions, discoveries and inventions that were invented in Iran with an arid and semi-arid climate during food production (horticulture, agriculture and animal husbandry) and spread to many similar countries in the world. Found that they had a culture of collectivism and participation The problem is that in the last five hundred years, and especially after the Industrial Revolution in England, the system of trade, colonialism, Orientalist and Eurocentric theories with its various letters, including the modernization of the primary school, has not advanced to developed societies and countries. Especially for countries with rich crude resources they need, to impose both their scientific and technological authority, and to provide stable and high demand markets for their products. Such actions have destroyed the several-thousand-year-old agricultural systems and organizations and irrigation resources of such countries as Iran, and most importantly, many irreparable damage has been done to nature, ecosystems and ecosystems of such countries. It is creative to justify the mercantile-colonial system.   The French philosopher and sociologist Michel Foucault had correctly recognized that the new power would never be seen. First of all, this article wants to watch the reader of "power / knowledge / technology" knowingly and often unwillingly in these transformations. The task of this article, like our detailed article in the water issue of the Social Sciences Quarterly of the Faculty of Social Sciences of Allameh Tabataba’i University, is to show the hidden and camouflaged hand of the power of a bowl and the unipolarity of the commercial-colonial system behind important changes in countries like ours. Without its understanding, it will be very difficult to find ways out of various problems, including environmental problems in the world and in countries like ours.