Iranian Journal of Anthropological Research
Year:2019 | Volume:9 | Issue:1 |Papers Count:8

In this study, we have examined alterity and social distinction among the people of Sanandaj and their relation with the present language species on the field. Our questions are: What does the Sanandaj / non Sanandaj dual mean to the people of Sanandaj? What are the roots of this alterity? How is the alterity represented? What is the role of language in this representation? Optimality theory in linguistic anthropology has been used to answer these questions. The data shows that the dominant group uses symbols to maintain a distinction that ensures their superiority in different fields; One of which is language. They assume that optimal processes, such as weakening, are due to the cognitive weakness of subordinate groups and they judge them. The dominant group is trying, through communication, behavioral and marginalizing mechanisms, to force the subordinate group to accept its cultural superiority. The subordinate group is trying to change its behavioral patterns and to use the language simulation mechanism to get rid of discrimination and marginalization.

The Mandaeans are the members of an ethno-religious minority who live in Iraq and Iran. They are bearers of a Gnostic tradition that is based on Mandaic scriptures. As a small minority under the constant threat of cultural extinction and ethnocide, they developed elaborate purification rites, which are served as the main reference of their group identity. The concern for group integrity is well encoded in these rituals, which symbolically, as well as practically, protect and reestablish the boundaries of the group identity. Recent social and political unrest and wars in the region led to the emigration of many Mandaeans to North American and European countries and Australia. This dissemination of the Mandaeans in the world made a significant turning point in the people’ s history. The dissemination liquefies the boundaries of group identity and posed new identity challenges to the people. Furthermore, the new situation gave rise to new demands and made room for desires that had been repressed before. Therefore, a tendency to the exegeses of scriptures compatible with modern life is traceable. This is an ongoing change that can be called a movement from mythos to logos.

The three ceremonies of Shushi, Arous-e goli and Kosé in different parts of Iran have fairly similar logic, structure and form. A simple story is narrated in a drama-like and episodic performance. The main character of these narratives symbolically visualizes negativity, removed from a region or village through the joy and presence of locals and audiences. After introducing the ceremonies, we will present the mythical characters and show the similar structure of these performances, based on the Greimas and Propp's Analysis Model. They are defined similarly, though in different forms, as a kind of conflict between the duality of good and evil, or fertility and infertility-which are directly related to the pre-Islamic Izad (gods). The similarity and connection of the three ceremonies confirm the dynamicity of the ancient Iranian ceremonies, connection among the Iranian ethnic groups, the fluid movement of culture in history, and the changes occurring due to the need for adaptation to different conditions in different eras. Another important feature of this study is its providing an example of the semantic transformation of mythical ceremonies-the praises of the Iranian goddess Anahita-through rain-seeking rituals and occasional performances in accordance with their contemporary periods.

This study attempts to shed light on some aspects of “ death-wish” in the paintings of the great artists of Herat school which is mostly rooted in political ideals of governing dynasties in the specific era. Death-wish may be defined as an outlook in which man wishes to die fearlessly and eagerly in order to actualize a great goal, or get a precious thing. In this paper, some theoretical perspectives of death are discussed; then using the descriptive-analytical method, the concept of death-wish is studied and compared in 2 works of art: The first, reflecting the concept of good-evil struggle in “ killing the White Demon by Rostam in Baysonghor Shahnameh and the latter, reflecting the concept of amorous and mystic death-wish in “ Farhad Death” in Nezami’ s Khamseh (created by Kamal-al-din Behzad). In addition to such comparison, the visual attributes of these two paintings and the related poems are analyzed to determine their similarities and differences. Findings also show that the political ideals of the ruling governors are influential in the formation of these different approaches to death and the concepts evidenced in works of the artists can be regarded as signs which indicate the spirit of the time.

The concept of development is a process in which the quality of public life increases; it encompasses social, economic, political and cultural aspects; and It seems that the role of culture is more influential; to the extent that cultural development can guarantee social, economic and political development of a society. One of the most important problems of Tehran Metropolis is 1-lack of definite indicators for cultural development; and 2-a dominant quantitative approach to cultural development. So this paper aims to recognize and analyze qualitative indicators of cultural development in Tehran. The research is conducted based on in-depth semi-structural interview with 10 professors and executive leaders in urban planning, social sciences and cultural management. Content analysis of interviews shows that cultural management of Tehran requires different factors, e. g. cultural exchanges, coordinating the activities of organizations, cultural education, increase of citizen participation, elimination of administrative barriers, increase of social trust, etc.

This paper aims to study the role of mosque in everyday life of elderly women by focusing on the opportunities which are created by this religious place for them. This research investigates the social relationships, activities and participation of elderly women in the mosques of region 12 and 14 of Tehran municipality. The main questions are: how mosques attract elderly women and engage them in activities? How mosques provide a context for their social participation? And what is the role of mosques in life-style of elderly women? This research is conducted based on ethnography and field data are gathered by semi-structured interviews and participative observations. Findings show that constant attendance in mosques is a part of daily activities of elderly women; and even they organize their everyday time according to the activities of mosques. Also mosques are a center for their social-religious gatherings and activities and women participate in charitable activities together. This social life has a significant influence on personal life of these women: being aware of their abilities, being helpful, gaining independence and dignity. These influences make elderly women to have sense of belonging to the mosques of their neighborhoods.

This paper investigates the situation of home and territory in Kakavand’ s villages and their process of transformation. The theoretical framework of this study is based on ideas of Gaston Bachelard about the concept of “ space” . This research is an ethnographic study and field data is gathered by participative observation and interview. Findings show that the rural home is in harmony with the climate and local architecture; the home is open to outside world; a vast array of social relationships are formed and reinforced inside the home and they embrace all the village; so there is a dynamic relation between inside and outside of home. Several items like participation and cooperation, conflicts, rituals, soiree, games and amusements, kasmsa, pilgrimage, visiting each other in eids, and public sphere have an influential role in building social relationship, reinforcing attachment to the place and the community and creating memories; and they generalize the concept of home to the whole village. But during the recent years, policies for affordable housing have led to a type of architecture which has weakened social relationships and the relation of inside and outside of the home. Recent changes like new agricultural tools and methods are destroying local cooperation and participation; and there is no possibility to revive the local architecture of the village. But it does not mean to neglect revitalizing the social life of the village and the opportunity of expanding the territory of home; some strategies like 1-revitalizing the publice sphere 2-preventing privatizing of public spaces 3-building public places like gyms, libraries, etc. seem beneficial to achieve this goal.

Multiple forces in spatial planning have led to complexity of planning efforts in making balance between human needs and available spatial resources. This challenge is more sever in natural lands, as the increase in environmental advantages would increase the demand for different human activities. Facing the scarcity of environmentally valuable resources forces planning efforts to deal with the conflict between human use and resource conservation. This challenge is sometimes represented in the form of physical exclusive spaces where the sense of private ownership is dominant. Exclusively use of national and public lands is the phenomenon in more developed and less developed communities, however the mechanisms in which this privatization happens are different and basically depend on the spatial features of the context. This research aims to explain the main mechanisms of exclusive spaces production in coastal peri-urban areas in north of Iran. The constructivist grounded theory method is the instrumental basic for the analysis. Findings showed that six main concepts of inefficiency of formal institutional framework, power conflict, non-productive political economy, cultural supports for privatization, rentier spatial structure and the multiplier rent are the main concepts shaping the exclusive spaces in coastal peri-urban areas in north of Iran.