IRANIAN JOURNAL OF ANTHROPOLOGY
Year:2014 | Volume:11 | Issue:19|Papers Count:7

In addition to being a method for choosing elite in society, democratization can also have a cultural meaning. Generally, democratization is based on three fundamental dimensions: ontological equality, personal autonomy (freedom) and the particular method for choosing elite. The concept of democratization of culture has been generated by emphasis on the two first dimensions. From this view of point pre-democratic society can be distinguished from the democratic on through its cultural content. By offering the indexes of democratic culture, Karl Mannheim presents an Ideal Type of such a culture. The Iranian Constitutional Revolution is a model to introduce the cultural change of Iranian society which presents the social changes beginning from Naser-al Din Sah's kingdom age, although the priority is often given to its political aspects.This paper attempted to answer to this question "besides to the starting point of political democratization can we also find the indications of democratization of culture in Iranian Constitutional Revolution? To answer to this question, based on using the Mannheim's Theory, a study on democratization of culture's indications in Constitutional age has been conducted. The results showed that social and cultural changes in this historical period have important implications in the beginning the process of democratization of culture.

The history of areas under domination of Elam Government and discovering the valuable and exquisite treasures of Arjan, Kalmakrra and Ramhoemoz from Neo-Elamite period in recent years is a very important issue which must specially be observed by the researchers.Elamites were ruling over a large part of southwest Iran from the fourth millennium BC to the first millennium. The territory of Elam included Khuzistan, Poshtkuh of Loristan and Bakhtiari Mountains. The Elam was consisting two separated territories- land and mountain areas- which were governed federatively and their major cities enjoyed autonomous powers; whenever the central state was gaining more power, these autonomous states were getting more united.Samaturra rulers (the owners of Kalmakrra Treasure) were one of the independent states, whose their Royal Treasure including hundreds of golden and silver objects was unearthed in Pol-e Dokhtar located at Loristan Province in 1989 which many of these valuable objects illicitly were sent out of the Iran. The method of construction of these objects and stone-writings on some of them demonstrates their relativity to Neo-Elamite period.Application of Elamite cuneiform inscriptions and personal names carved on them reveal their historic close relationship with the Neo-Elamite cultural sphere. Probably, The Samaturra is the name of one of the small lands of Loristan in Seimarreh River region who had enjoyed prominent status in this area within the 7th and early years of the 6th centuries BC.In this paper we introduce and analyze zoomorphic vessels treasures which their artistic styles and their main theme have been designated by using animal motifs and have been used as sprinkler for ritual ceremonies. In addition to aesthetical values, these objects bear archeological significance.The importance of these discoveries is that they help us to find out the trading and cultural ties with their neighbors in the same historical period. Not discovering the similar samples in other areas makes doubled their significance.

This essay attempts to pay attention to the issue of social cohesion arising from ethnicity and ethnic- cultural origin of immigrants in neighborhood of Islam Abad of Karaj during the organization plan from the perspective of urban anthropology. According to this, Different Azeri groups of immigrants of the villages such villages Sorkheh Functions of Tabriz, Buin of Zanjan and Chnarlaq and Sefidab of Ardabil in the hills and as well religious site and religious staff as the crystallization of social- ethnic cohesion, in Islam Abad neighborhood have been considered in this paper.The method used in this research has been anthropological including the qualitative approach, using interviews and direct observation as well as the method used to the following nodes of group cohesion that has provided a lot of data.Macro policy-making has positive and negative effects on the city and inhabitants of it. Some groups suffer positively or negatively impacts more than others. Trying of residents to minimize these effects represent dynamic groups in the different neighborhoods. To study the interaction and dynamics of group in relation to the policy making can play an important role in decision-making. The present study on one of such the policy initiatives is taken in Islam Abad, Karaj.This plan is famous to Reorganization Plan Hill. Implementation of the plan of house acquisition and demolition of Moradab hills is over 19 years long, forced to relocate four thousand families to other parts of the hill, the other cities in the city of Karaj or other cities in the country.In this process, dates back of the presence of immigrants and the numbers of members of ethnic groups have been effective in their decisions to maintain Kinship and ethnic cohesion in contrast to the impact on de-cohesion of their social relations. As immigrants with little history of residence (below 10 years) collectively moved to another part of town, older immigrants lived intermediate (10 to 20 years) were dispersed into two or three groups in the city, And groups with a long history of residence (for more than 20 years) due to a greater sense of belonging to neighborhood have tried to stay in it and thus housing in other parts of the hill of Moradab.The considerable point is that the distribution mainly is taken placed around the weekly and monthly gathering places of the members of the group that are actually the religious places.

Water is a particular symbol in social ceremonies and behaviors in all areas and in different religions. Water is the life's essence and raining makes the life possible. In Iranian Folklore water is a symbol of lightness. When the rain stops flowing, then the life is in danger and it makes people to do rainmaking rituals to invoke rain.If we take a look at different rainmaking rituals in deferent areas of Iran, we will realize that there are special behaviors to invoke rain. The long term droughts and vitality of water in desert areas, all have led to emergence of ceremonies for rainmaking in figures that mostly are associated with ancient mythologies. Rainmaking rituals is performed in two ways in Iran, that is either individually or in groups.However, most of the ceremonies for rainmaking are performed in groups and are accompanied with ethical and traditional songs and dancing or prayers. The songs which are sung in these ceremonies are performed in specific dialects in every zone of Iran. But almost most of them possess similar nature. These ceremonies are performed whit special traditions, behaviors and songs in cities of desert zone.The present research takes a glance on the ceremonies of rainmaking in this zone and the mythologies about rain.

By traveling of Qajar kings to Europe and their relative familiarity with European culture, cultural relations expanded and therefore tools and new merchandise were imported to Iran. Some of these goods and new manifestations in changing people's lifestyle and social developments had a pivotal role. With the rise of the Pahlavi dynasty in Iran, these changes were more and more noticeable. Among the most important changes we may address: development in urban transportation, urban growth and change to a new form of people's apparel.Progress in the transformation of urban population did not happen suddenly but was slowly.In this article the author wants to study these changes and the evolution process of Iranian community in modernization through using eight photographs. The place of the study is the cultural city of Shiraz which is settled in southern Iran. The time period to choose the photographs is for about fifty years, from the early twentieth century until the sixties.This study only involved the analysis of changes based on specific photographs chosen for this study and is not concerned to advantages or disadvantages of these changes.

Investigation of unit origin and purpose, with Idea of universal and eternal truths in Idea of continually progress of men in achieving the final purpose base on salvation, has been a massive current. It will reach a logical and systematic culmination with Hegelian philosophy of history, which was triumphed the world and influenced classical ethnology, classical sociology and many of philosopher who has come about after. A current movement which interpreted the world as a whole with the points directed to the final purpose of the world in the process of linear progress.Based on the above paragraph, this article tries to point out how philosophical foundations of classic ethology theories are upon based on system of philosophy of history. It will try to describe Hegelian system in special and exact angles of: "Metaphysic of History", "Ultimate Purpose of History", "Historical Consciousness", "Idea of Progress", "Periodization of History", "The State", "Reason as logical a-priori Principe", "Absolute Purpose of History", "The Universal", "Generalization", "Europe-Centrism", "Universal Concept of Men". It will also give us some clearer views toward epistemic accuracy of classical ethnology; the epistemic accuracy which in my point of view makes classical ethnology in theoretical in opposition and in contrast with "New Anthropology".