نشریه پژوهش های انسان شناسی ایران
سال سیزدهم شماره 1 (پیاپی 25، بهار و تابستان 1402)

Although the Humanities perform a significant role in sustainable development, it is often located in an inferior position than physical sciences in the less developed societies such as Iran. Ricœur believes that in the early formation of an event, a collective memory shapes and of people remains in shape of collective memory in the minds of the people toward the event. So, we interested to investigate the roots of the mentioned problem using Ricœur’s Idea that the perception toward the Humanities at the establishing and formation of university institution namely from Darolfonoon until now has influenced on the present status of the Humanities.

Therefor we chose three key characters of Darolfonoon: Malcom Khan, Nazemodole. Etezadosaltane and Etemadosaltane and tried to recognize and analyze their viewpoints and functions in the humanities. This study has done regarding the cultural history approach and a descriptive-analytic method using documentary data.

The findings confirm we could understand the rise and formation of Darolfonoon as the first modern educational Institution in Iran, based on a narration of development, which relates the underdevelopment of Iranians to the technical and industrial weaknesses. The neglect of this institution of the important role of the humanities in the civilization process and scientific-industrial development, leads to this perception in the mind of people and policymakers as well. This perception, which remains in the form of collective memory, prevents the Humanities to achieve to its proper status in the higher education and socio-economic development of our society.

Ethnobotany is the method of showing how local people make use of plants. Considering their use for the survival and livelihood of different communities since the past confirms the dependence on and connection with plants. In this study, Miran Castle area of Ramian city has been investigated regarding the richness of plant species and local people's indigenous knowledge.

The required information was gathered in the form of semi-structured interviews and participatory observation and interviews were conducted with local experts. In this research, we selected the species of 10 plant families that people had more knowledge about and the number of quotes was more than other plants.

The results confirmed a various knowledge and use of plants so that out of 15 selected plant species, 10 species had medicinal-edible uses, medicinal purposes, 3 for fodder, and 2 species had toxic properties. In addition, the study showed that the local people named the plants according to their morphological characteristics and ecological needs, also, they knew well where the plants grow, the way they were harvested, and used as food, medicine, tools, and shelter for living their lives.

Tattooing is a socio-cultural issue that has been common in traditional and modern societies with different methods, purposes and patterns from ancient times to the modern era. In Iran, tattoos are seen among many women and men. The main purpose of the research is to study the reasons for tattooing in Iranian society using Qualitative meta-synthesis research.

in the time span of 23 years (from 2022-1989); the analysis of 40 articles, dissertations, bookalitativs and research projects.

The results show that social (deviant behavior, differential bonding, gaining social status, social anomie); cultural (therapeutic-medical, transfer of cultural meaning and message, cultural belonging, cultural anomie); Psychological (psychological panic, psychological anomie, personal pleasure) and background factors (marital status, social class, education level, sex, age, job, place of residence, unemployment, income) have been effective in the trend of tattooing. Based on this, tattooing in Iran, according to the combined results of researches, is a multi-constructed issue and has many cultural, social and psychological reason.

In this research, an attempt was made to analyze the factors affecting the beauty and ugliness of the self-decoration of the women of the Arab nomads of Keti, as the largest Arab nomads of Tehran, living in the village of Hesar Balai, with an analytical-descriptive research method and a qualitative approach and with an ethnographic field study (interview and participatory observation).

Let's talk about Varamin and use the theoretical literature of anthropology and local aesthetics to add to the richness of the material. In fact, the main question is that the beauty and ugliness of the self-adornment of the Arab nomadic women's clothing of Koti in the village of Hesarbalai in Varamin is subject to what components?

The findings show that collective values ​​(the result of lived experience throughout history) and religious beliefs are the two main components in the formation of the beauty and ugliness of self-decoration of women's clothing, and women's beauty and ugliness have two material and spiritual dimensions, and among the Arab tribes, most of the beauty is "zain". Spirituality is preferable to material beauty, and "mojer" ugliness appears when a person deviates from collective and religious values ​​in self-decoration, and in return, beauty is defined by subordination to these two components.The self-decoration of women's clothing expresses people's age, social status (marriage or celibacy), economic status, ideological and religious affiliations (sin/reward, mahram/non-mahram), and these components are objectified in clothing through color, shape, and gender

Anthropological study of native games is a cultural tourism space (anthropological museum) of Urmia city.

It is qualitative and documentary and field methods were used to collect data. According to the theoretical framework of the research, the theories of Branislav Malinowski's cultural functionalism, Julian Steward's cultural ecology, and Leslie White's symbology can be used to describe and analyze native games.

The people of the region have played local games for fun and to fill their free time, and local games are compatible with gender, age, natural and human ecological conditions, and livelihood, and the functions of local games can be; Education and learning, especially among children and teenagers, has a tremendous and indirect effect on their rites of passage and different stages of socialization, and besides strengthening physical and mental aspects, he pointed out the increase of group cohesion and the increase of social participation.

The form of performance and various symbols in local traditional games, the type of clothing, the tools used in games, the rules governing the games, the performance of local games in the presence of tourists, the participation of tourists in the performance of local games, the holding of tourism festivals of games local, are considered very attractive topics for cultural exchanges and attracting tourists and the development of cultural tourism in Urmia city.

In this research, an attempt is made to investigate the identity of two ethnic groups, Khalaj and Zand, in the village of Venarch located in the city of Kohak. Although the Zand and Khalj tribes have coexisted with each other in the same village for about a century, they have had the least cultural interaction with each other.  The purpose of this article is to investigate the process of identifying two clans, Khalaj and Zand, two tribes that co-exist in the place of the same thing has not brought them closer together, but a geographical and cultural border has also been created between them.

In order to obtain results, in addition to theoretical studies and research background, qualitative methods, long-term presence in the field, interview and observation techniques have been used. A total of 30 interviews have been conducted with Khalaj and Zand people of different ages and generations. Data were collected and classified through interview analysis.

According to the findings of the research, it was found that both ethnic groups have special strategies to consolidate and stabilize their ethnic identity, therefore, in this article, according to the theories of Bricol, which is based on the identification process, and Barth, who proposed the demarcation of ethnic groups. , the identity elements of the Zand and Khalaj tribes have been identified.Conclusions of this research show that the Zand people are indebted to the Khalj people in terms of welfare services, education and cultural relations, and since the Zand people were not the original inhabitants of this village, they are on the periphery and the Khalj people are in the center. Therefore, the Zand tribe has entered into a "self-relational" strategy for the continuation of its identity; And through preserving the ethnic language and teaching it to the new generations, intra-group marriage and intensifying family relations, having children and increasing the population, unity and solidarity in any situation, it preserves and strengthens its ethnic identity. The strategy of increasing the population that was mentioned removes the Zand people from the minority and increases their power; Therefore, they put a lot of emphasis on it, but in contrast to the Khalaj people, they focus more on the place belonging to the village than on their ethnic identity, and they try not to create a sense of place belonging and place identity for the Zand people, and they always remain on the sidelines.  It is very important for them to prove to themselves and others that the whole village belongs to the Khalaj people. Therefore, the Khalij people strengthen their ethnic identity elements less than the Zand people, and only the location of the village is important to them. In fact, it can be said that since the presence of the Zand tribe has not yet been accepted by the Khalij tribe and they cannot belong to a place, they are more likely to strengthen their strong identity and strengthen their place identity in front of the Khalij tribe. keep their belonging to the village forever.

The purpose of this article is to prove that the palm as a sacrificial Lord symbol has been used in real and symbolic ways in the mourning rituals of Imam Hussein (pbuh) in the palm-growing areas of Fars, especially in Jahrom city.

The method of conducting this research is descriptive-analytical and field observations.

According to the findings, mourning rituals are one of the oldest rituals in human history. A look at the origin of these customs shows that the public and famous mourning rituals have originated and continued from the origin of birth and resurrection myths. In mythology, a God of plants is sacrificed so that its blood is a guarantee of life and a blessing, and the result of this God sacrifice or self-sacrifice is, in a way, a repetition of the act of cosmology and the creation and evolution of the worlds. Iranians have touched the spirit of Ashura event and these visions have re-created old patterns in their historical mind to see this event as an eternal and eternal event in addition to an incident in history. In Iranian culture, the figure of the palm tree is likened to the human figure, and on the other hand, it is a symbol of the Mesopotamian Martyr God, Dumuzi. The blood of Imam Hossein(pbh), like Siavash and other heroes who were killed in a cowardly and oppressive manner, blesses other uprisings, therefore, in the minds and rituals of Iran, the palm tree, which is a symbol of divine sacrifice and is used in mythological mourning, is also a symbol of Imam Hossein's martyrdom, becomes a victim. The sample studied in this research is Jahorm city, one of the ancient and palm-growing cities of Fars and southern Iran, whose date quality is also defined in ancient written sources. So much so that the tourists in the Safavid period called this city the palm forest and talked a lot about the quality of the palm trees, its shape and dates. However, in the research conducted about the palm, the mythological roots and traditions related to this tree in Fars or Jahrom are not mentioned.

Research: 

Based on the obtained results, the mourning palm is both an allegory of Imam Hussein(pbuh) and a symbol of a sacred object, that is, the coffin of the martyrs, in Muharram mourning rituals in Fars. This ceremony, like many religious mourning ceremonies, is both a kind of declaration of mourning and mourning following the martyrdom of Imam Hussein (pbuh) and companionship and support, as well as a kind of eternal recognition of Imam Hussein (pbuh) and his resurrection. Ways such as: Mourning palm, coffin and kettle, etc. are symbolic forms of the Muharram mourning ritual in Jahrom, in all of which there has been a palm from the past until now. In some cases, these traditions are consistent with the traditions of other regions of southern Persia, such as Lar, Lamard, Khavaran, etc., which grow palm trees. Palm products such as dates, halwa, sweet breads, etc. are used symbolically in the mourning ceremony of Imam Hussein (pbuh) in Fars and Jahrom for the happiness of the souls of the departed, which are also rooted in mythology.

Ethnic tourism plays an important role in the development of community-oriented tourism. Due to the diversity of different ethnic groups in Islamic Iran, the strengthening of ethnic tourism can lead to the all-round development of these regions from social, cultural and economic landscapes. The composition of races and ethnicities in Iran is not uniform and the diversity of the population that has been created for centuries due to the mixing of races and migrations has led to the emergence of Persian, Azeri, Kurdish, Ler, Baloch, Bakhtiari, Talshi, Turkmen, Qashqai, Shahson and It has become Arab that each of them has different rituals and customs in fields such as music, celebration (birthday, circumcision, obligation celebration, etc.), wedding ceremony or mourning and mourning, prayer, hospitality, handicrafts, food , setting up a tent, hunting, etc., which have many capabilities to attract tourists. Turkmen Sahara is one of the rare and pristine regions in the northeast of the country, which attracts and welcomes thousands of travelers every year with its unique tourist attractions. The reason for the popularity of this area is its attractive geographical location and the nature of tourists. In this research, an attempt is made to look at the phenomenon of ethnic tourism with an ethnographic perspective, focusing on the Turkmen region of the Sahara.

This research is interpretive from the perspective of philosophy, inductive from the perspective of approach, ethnographic from the perspective of strategy, qualitative single-method from the perspective of method selection, and cross-sectional from the perspective of time horizon. In the ethnographic research, the researcher will deal with the scientific description of ethnic tourism in the Turkmen Sahara region in order to determine the attractive cultural features and components of this region to attract ethnic tourists. The tool used was unstructured interviews with 38 indigenous people and ecotourists of the Turkmen Sahara region. The sampling method is a combination of convenience and snowball and it was carried out up to theoretical saturation.

412 meaningful verbal statements from the interviews, 312 codes were extracted, after discarding the duplicate codes, 246 concepts and eight organizing themes were extracted. The themes identified include eight components of ethnic tourism in the Turkmen Sahara region, including ecotourism due to the presence of numerous and unique natural attractions in the region, food tourism due to the variety of local foods, art tourism due to the works and creative industries of the region, heritage tourism to The reason for the existence of numerous historical monuments was sports tourism due to the existence of traditional games and sports of the region, and cultural tourism due to the existence of cultural components and special and unique customs of the Turkmen Sahara region.Despite the presence of special components and features in the Turkmen Sahara region that can lead to the attraction of more and more tourists, due to various reasons such as the lack of special attention of the government to the ethnic tourism sector, lack of economic infrastructure, lack of adequate advertising of the culture of the Turkmen people, etc., has not been able to use these components in line with the economic development of Golestan province

The Khezel tribe is one of the most populous tribes living in the northern regions of Ilam, which in the past had a nomadic way of life, and today they live in Shirvan Cherdavel and Ilam cities, as well as large parts of it in the provinces of Kermanshah, Hamadan, West Azarbaijan and Kurdistan (Chardoli). , Fars and in Iraqi Kurdistan.There is little information about the origin of this tribe. But according to the evidence, its history reaches at least the Safavid period and it has gone through various changes in the later periods. The structure of this tribe is descended from the father and has many tribal, cultural, social and political ties with the neighboring tribes in the past. So that some of these tribes reach a common ancestor, and by its chiefs, treaties were signed to deal with enemy or rival tribes with neighboring. Generally, this tribe had a contract with the Valian (governors) and was considered their allies. It has its own social structure, political hierarchy and power structure. These structures guaranteed the survival of the tribe in times of crisis. In terms of social structure, it consists of Mal-Bane Mal-Hoz, Kheil and Tokhmeh-Tayefah-Tirah and Ile, and in terms of political structure it includes Rish Sefid or Sarmal, Kalin or Kalanter, Kadkhoda, Kadkhoda , head of the tirah and Teshmal respectively (One or two people or more) who were in charge of the head of the tribe jointly and included in the highest level of power Hava negarah or the confederation of the tribe headed by the Vali (governor) (before the first Pahlavi period). The Khezel tribe has 5 tirah, each of these tirah has its own territory and consists of several tayefah. They speak the Southern Kurdish dialect and today they follow the Shiite religion. In this article, we examine the socio-political structure, power hierarchy and the place of religion in The Khezel tribe until the end of the first Pahlavi period, based on field research, that is, on the basis of conversations and narratives that have been narrated by poets and elders in various rituals. The presence in various rituals and also during the archaeological surveys of numerous cemeteries related to the tirah(s) and tayefe(s) of the Khezel tribe and other tribes (which could show the material aspect of this structure) were investigated, and then each of the aforementioned factors was investigated to achieve socio-political structures.

Along with library studies, travelogues and reports written in the past were discussed. In this article, the author has used the emic method (viewpoint and thought of the studied people) and the etic method (researcher's view), are common methods in anthropology, along with library studies and in combination.

The findings of this research show the existence of a systematic socio-political structure in the Khezel tribe, that structures in communication and interaction with each other have been able to maintain the unity of the tribe against other tribes and as a coherent and homogeneous unit both outside and inside and and help maintain order and solve problems

Over the past two decades, the Arbaeen ceremony has turned from a relatively simple walk carried out only by Iraqi Shia citizens into a widespread event attended by more than 25 million Shias from all over the world, including about three million Iranians. Naturally, this large amount of human presence in one place and to hold a ceremony, along with all the achievements and functions it has, also has negative unwanted consequences that can cause "damages" to the ceremony, to the participants (pilgrims) and those related to it (all Shiites and governments of Iran and Iraq). Especially when we consider that the presence of Iranians in the Arbaeen walking ceremony increased from a few thousand people to several million people in less than a decade; A growth that many people and institutions did not expect and therefore did not have the necessary preparation to face its consequences. In this article, we will first draw a general pathology of this ceremony and then analyze these injuries from the perspective of tourism anthropology.

In conducting this research, field methods along with document and library studies have been used. In this context, the writer's experience of attending the Arbaeen ceremony and also in-depth interviews with sixty people (20 experts, 20 supporters of holding Arbaeen and 20 critics of holding Arbaeen in the current way) are placed in this direction. Several of the interviewed experts were Iraqis who were familiar with the Persian language and Iranian culture due to their years of presence in Iran. All interviews were conducted and recorded in Farsi. Then it became a text and the problems were extraction of them. These injuries were divided into categories and combined or separated several times until we finally reached the final category.

Based on the findings of this research, the major damages caused to the Arbaeen walking ceremony can be included in seven categories: governmental-administrative, cultural-social, economic, environmental, political and international damages and finally tourism. Subcategories can be found and enumerated in each of these categories, and the most important subcategories have been briefly introduced in the present study. At the end, solutions were presented to eliminate or reduce these damages. The most important solutions are the government's intervention and activity in providing the infrastructure of this ceremony (such as sanitary facilities for the length of the route or arranging vehicles for the transportation of pilgrims) and entrusting executive activities, especially in the field of organizing processions, to the public and civil sectors and avoiding government Mowkebs from making large and magnificent Mowkebs. Also, it is suggested to the civil institutions related to the Arbaeen ceremony to be more focused and active in the field of familiarizing the pilgrims with the culture of the Iraqi hosts and pilgrimage customs and avoiding behaviors contrary to the pilgrimage culture

This research aims to identify and describe the first theoretical approaches in the process of the formation of the concept of gender and shows that the conceptual distinction between sex and gender based on the background of Western thought was formed in a period of 70 years.

With the theoretical perspective of Foucault's paleontology, the research follows the process of formation and the first appearances of the formation of the concept of gender to its formative foundation and shows what forces, theories and relationships Brind has organized the concept of gender. Paleontology is based on the concept of "possibility". In the sense that after the discovery of the first historical appearances of a phenomenon, the answer to the question is sought, how did this idea emerge?

Analyzing the description and analysis of feminist, psychoanalytical, philosophical ideas and the views of Parsons' work shows that anthropological findings and Freudian concepts are the focal point in gender discussions and connect other ideas about gender issues like a connecting link. The model of kinship structure in Strauss' perspective and the term women's exchange play an important role in feminist literature before and after Oakley. Although the philosophical approaches of Debois are understood in Heidegger's theoretical tradition, the influence of anthropology plays an important role in the formation of Debois's point of view. For these theories, it becomes the basis for conceptual distinctions in Oakley's opinion and the separation of the concept of gender from gender. Although the concepts of role and base of Parsonzi and his successors are also loaded on this theoretical platform and highlight the gender roles and their dependence on the social situations of the two sexes. Lacan also creates newer perspectives on gender by using the literature of Freud and Strauss, and Irigaray has newer answers to gender differences by criticizing the traditional ideas of psychoanalysis and philosophy. Finally, the psychoanalytic views of Freud, Lacan and Lévi-Strauss with an anthropological approach had a major contribution in the process of constructing gender and led to discredit the idea that gender inequalities are a natural and unchangeable reality

how to look at nature and imitate it has a direct relationship in the way of representation. Communication tools, including performing arts, provide the conditions and possibility to display human activities and behaviors in different cultures and to record or produce actions performed in different cultural contexts that cannot be directly observed. and compared with the surrounding society. Visual representation by the seventh art, including animation, is one of the significant types of objectification that can work in line with this idea. Although animation has an imaginary and fantasy approach, it always tries to use realistic elements in production works in order to identify with the audience. From the very beginning of its birth, this art has simulated animal characters with aspects of human behavior in order to be more realistic and believable. Animation designers have always tried to simplify the elements of human anatomy and deal with it structurally; As well as creativity in design, create characters whose reflection can be seen in the representation of human races and the creation of heroes in various studios' animations. On the one hand, until the twenties, most of the animated characters were representative of the white race, and the representation and representation of other races was less used. Pixar studio is one of the animation companies that has an international status and has always presented and experienced many productions in the field of reflecting the characteristics of human species in different formats. With a practical purpose, the current research aims to analyze the creativity in processing the subtleties of design and character in humanistic animations, so that the viewer is more aware of the world of the story and by analyzing the visual principles. And aesthetically, it will benefit more from the pleasure and artistic understanding of the work and gain a new perspective for watching animated films. Therefore, three animations: monsters, machines, and spirits from Pixar's productions have been selected and analyzed based on the purposeful selection of desirable items.

It is a qualitative research method in an analytical-descriptive way with an anthropological approach and based on gathering information from written, audio and visual library sources.

The findings of the research show that by observing the selected animations, the race that is used abundantly in character design is: white race, black race, and finally yellow race. The obtained result indicates that the character designers benefit more from the differences in the skull and different faces. These features are more obvious than the features that are in size and organs. Also, unlike in the past when all the characters were white, today we see the presence of people of color in animations. This issue has gone so far that animation makers are making heroes of people of color