JOURNAL OF INDIGENOUS KNOWLEDGE
Year:2018 | Volume:5 | Issue:9|Papers Count:6

One method used to answer the human concerns in modern society is referring to the empirical knowledge of the past and using the wisdom of the local people's historical knowledge. Among this valuable knowledge, indigenous knowledge is unique in identifying edible plants and their consumption practices in local communities. Therefore, the present study aimed to identify and document the ethnobotany of edible plants in Zebarkhan rangelands located in Razavi Khorasan province. In this study, the traditional beliefs and knowledge of the people about plants were collected in the form of free interviews, participatory observation and continuous presence in 2017-2018. Snowball and purposive sampling were done in order to select participants. The questions posed with the focus on the local names, vegetative forms, methods of harvesting, the organ used, consumption, and plants attributes. The interviews were then continued until the repetitive responses would confirm the reliability and validity of the interview. Finally, the information were classified, analyzed and the key concepts were extracted based on the goal of research. The findings showed that except for the provision of annual food and medical supplies, most of the identified species consisted of multifunctional medicinal and livestock usage and they were also involved with the provision of the livelihood of the residents through collection and sale or forage livestock. The results and findings of this research can be used as a basis for future research on the development of nutrition knowledge and management of rangelands through the improvement and revival with edible and medicinal plants.

Cooling production strategy is one of the ancient and indigenous strategies in the cultural region of Halilrood. The cultural region of Halilrood has long summers that sometimes last for eight months. So, it was impossible to live in this area without cooling strategies. Through the current study, structures such as Kavar, Adoorband, Yakhtekan and Bonbolook were investigated. The Adoorband materials are mostly plants, palm trees, nettle and Adoor. Moreover, Yakhtekan is in common with Adoorband by using of nettle and Adoor, but unlike Adoorband, raw mud and brick are used to build its foundation and the walls. The Bonbolook is built without foundation and wall, it is only for outdoor use and to enjoy Sho-bad. All of these structures have been used in the geography of Halilrood, Makran and Hormozgan. Consequently, the main purpose of the present paper is to answer the following question: What environmental and climate-based structures emerged in cooling production? In this study, research data is gathered by observation, field studies, interviews, and library tools and discussed in a descriptive and analytical manner. The first and the most important finding of this study is that structures such as Kavar, Adoorband, Yakhtekan and Bonbolook have cooling function. And also, they were used to preserve perishable food during the hot season.

The relationship between man and nature is realized with his presence in the natural environment. This unavoidable relationship has undergone many changes over time and has created cultures and, numerous works such as Agriculture and its infrastructure including dovecotes accordingly. This native architecture is constructed in such a way that it doesn't hurt nature on the one hand and causes physical and meta-physical relationship between man and nature on the other hand; which gives a different definition to the life of Isfahan’ s fields. Although this relationship has varied in the quality of life due to traditional agriculture change, but the remained structure of dovecotes, make it possible to return to field cycle. Therefore, this research has considered to meta-physical concepts of this architecture in relationship between man and nature, in addition to the physical aspects attended by previous researchers. Thereby, the main question is the quality of the relationship between man and nature in the Isfahan’ s fields due to the presence of the dovecotes; which describes evolution of the relationship between man and nature by the passage of time and Iranian plateau through a descriptive-analytical method and further studies this relationship in the countryside fields of Isfahan. The results show that this relationship in Isfahan's fields is divided into four distinct periods in which dovecotes have a significant impact on the human interaction with nature. This native architecture indicates how the farmers of this region interact with the environment, which has led to a triangular relationship between humans, fields and dovecotes.

Throughout the history, Zagros, along with its mountains and hillsides has been the living place of those tending to rebellion and would not desire bending against bullies and governments. One of the tribes that had lived and still live in this mountain and the southern west of Iran up to the Persian Gulf is the Lor tribe whose past lifestyle had been mainly nomadic proper to the nature of mountain and the manner of their living and has ancient experiences and special enrichment of the traditions of antecedents quoted heart to heart. This includes an era when there were no current communication facilities, the manner of communication and information exchange remotely that had urgency had been shouting where the oral experience of the elderly and the writings of the author and the experience and observation of the writer has been used. Regarding the geographical situation and the mountainous nature of the Lor inhabiting region of Boyer Ahmad and Mamasani, it is attempted to speak of the manner and type of the audio communication of shouting, being a traditional phenomenon and one of the special means of nomadic life and the results obtained is a step towards the recognition of a part of the enriched culture of this tribe that is manifested in their daily lives.

producing of black style pottery in Al-Muzaffar period was a logical proceeding and answered to needs of dynamic and nesting social system. This city due to political and cultural centrality and its economic advantages reached to such a degree of progress that has diverse occupations and populations. community of Meybod potters named as "Koi Fakharan" have a social identity. This community because of kinship and production focus on adjacent old market and along the central mosque has a specific location. Transfer and continuity of indigenous knowledge of pottery has the form of a native and oral culture. Word prevalence and native and nomination for all pottery production processing is considered as a part of job dignity and identity in this profession. Existence of natural gifts of quality mineral clay has played an role in continuity and localization of pottery art to this day. Skillful potters have knowledge on region's organic and mineral matters and due to this knowledge and by fully innate and methods produce paint and glaze to cover the surface of potteries. All motifs and templates used to painting and drawing of pottery is a reflection of climate and social relationship of Meybod. Research methodology of this article is field study by approach of anthropology and based on artifact data of archeological study and oral conversation with workmen and local people. The outcome of this study is provided a perfect image of black style pottery in Meybod, methods of raw materials processing and all stages of pottery producing.