نشریه دانش های بومی ایران
پیاپی 18 (پاییز و زمستان 1401)

Undoubtedly, the most important task in traditional animal husbandry is the responsibility of the shepherd, because traditional animal husbandry is not possible without the shepherd. In recent years, shepherds, especially good shepherds, have become rare, and because of this, animal husbandry is facing major problems. The author knows cattle farmers who have abandoned cattle farming due to the lack of shepherds. Those who do not deal with animal husbandry think that anyone can take on the work of a shepherd or that every animal husbandry is a shepherd; While it is possible that someone is among the nomads and has been raising livestock for 50 years, but does not know "shepherding" because shepherding is a specialized work. When the new shepherd leads the herd, the loss of sheep, wolfishness, a decrease in the quality and quantity of milk, oil, wool, skin, meat, and the destruction of the pasture are certain. In traditional livestock farming, the shepherd has an important social role; Mal-Bineh) is. Traditionally, a one-year-old shepherd is taken. Right at the time of formation of the herd and the neighborhood, the shepherd is hired, and all the people of the neighborhood must pay the shepherd''s wages in proportion to the number of their cattle. In this article, an attempt has been made to address the most important development in the relationship between the shepherd and the owners of the sheep, which is the monetization of the shepherd''s wages.

Industrialization in the second half of the 20th century caused the greatest damage to the agricultural sector of the third world countries, because they abandoned their indigenous, ancient, environment-compatible and proven methods and used imported models of planting, and harvesting without any compatibility to their environment. This displacement in the short term reduced production efficiency and in the long term, soil erosion and severe environmental destruction for these countries. Finally, in the last decades of the 20th century, a solution was proposed to solve this problem, which consisted of giving importance to indigenous knowledge and trying to combine it with official knowledge. In this article, by using library documents and based on field findings, it has been discussed that what is the status of soil and its types in the eyes of Iranian farmers and what methods they have used in these several thousand years that agricultural lands have not lost their fertility. While in the past few decades, both in Iran and in the west, with modern agricultural methods and especially with chemical fertilizers, millions of hectares of agricultural land have been left barren and abandoned.

Iran does not only include various ethnic groups, but in inner of ethnic groups, is Multiplicity and varities. Part of Kurdish ethnity are auramies that residual In Hawramn region.the Goal of study is investigating social issues in the uraman folk songs. The statistical population includes the book (Songs of Ahurai) which contains 4240 verses of folklore poetry of uraman region. The research method is qualitative content analysis of the entire text. The results of the research showed that the investigated social issues include: themes of suffering, love, environment, religious and political issues, family customs, conflict, economic issues, stratification, and industrial concepts…, and the quantitative frequency of these themes indicated that suffering themes had the highest percentage (29.72) and the lowest frequency percentage related to industrial concepts with (0.23) percent. The analysis of folklore songs shows that there is a dialectic between oral literature and social life and in the absence of official literature, oral literature carries the mission of reflecting the problems and happiness of the society.

Accessing the information that the elderly of different communities have , is one of the ways to restore traditions that are in danger of destruction. The purpose of this study is to identify the trees, their organs used by forest edge users and the by-products of this ecosystem. Information was recorded in the two ways of conversation in the natives' place of residence and participatory observation, and through field surveys, herbarium samples of tree limbs were collected and identified with reliable sources. For each tree, the local name, organ, used, medicinal properties and how to use them were recorded. In this research, 10 species of trees that were used more by local people were selected. The words expressed in their language for the parts of trees are completely narrative and are named according to their use. They are aware of the vegetative form, places where trees grow, different properties and ways of using tree limbs and how to exploit forest by-products and they use it in their lives.

One of the ways to strengthen agricultural land is to fertilize with animal and mineral fertilizers. This fertilization has made agricultural lands maintain their fertility without using chemical fertilizers. Therefore, in this article, the information of farmers and gardeners in different areas of Semnan province has been documented by the field method. In addition, in this research, all kinds of animal manures, including cow, sheep, camel, donkey, pigeon and chicken manure, which are known to be suitable for all kinds of agricultural and garden crops, have been collected. In the following, human manure, animal waste, green manure and the role of floods in strengthening and improving the quality of land are discussed. The studied areas were Abrasej of Shahroud, Armian of Miami, Garmsar plain, Hablerood and Semnan. The results show that the animal manures used based on the experiences of farmers have strengthened and enriched the land without harming it.

The focused investigation of the heritage values of sash in position of the most prominent element of traditional architecture is one of the topics that have received less attention. The purposeful recognition of the value in the protection of works such as sash, which has been exposed to the decay of its existential characteristics due to the transformation of the contemporary human lifestyle, opens the way to evaluate interventions in order to avoid distorting its messages. So, this article has been written with the aim of recognizing and explaining the tangible and intangible values of Orosi in order to preserve and transfer them to future generations. Therefore, in response to these questions that What is the necessity of calculating sash values? and what are the many values that can justify the sash?, in a qualitative research in a descriptive and analytical way, information collected by searching sources and organizing them shows the value of cultural heritage in two groups: tangible and intangible. Based on that, relying on the authors' inferences and adapting the results to the case study, identifying tangible values: historical, technical, economic, functional, scientific and educational, uniqueness, antiquity, and intangible values: aesthetic, social, cultural, religious, emotional and symbolic.

For a long time, the limitation of water resources in Iran has made it mandatory to invent and create suitable methods to increase the efficiency of water use in rural communities, because water is one of the main pillars of sustainable growth and development of rural communities. An analysis based on documents, preparation of a researcher-made questionnaire, field visit and conducting in-depth interviews in accordance with the experiences, knowledge and insights of the interviewees in relation to the unknown and undiscovered indigenous knowledge in the field of water resources management of rural communities in Shaskoh District, Zirkoh County. The results of this research show the efficiency of traditional approaches and local management system of water resources.The results of this research show the efficiency of traditional approaches and local management system of water resources. The results of the research showed that the local users in the categories of irrigation, storage management, consumption and distribution of water use different eco-compatible methods. In the qualitative part of this knowledge It is valuable to start from the identification stage and based on that, the effectiveness of each of the methods was examined from the benefiting community, .

In the present study, the petroglyphs of Kabogan Valley in the city of Gesht, which are located in the Siahan mountains of Saravan city, were investigated with the descriptive-analytical method and library and field information in the form of observation, photography and determining the location of the paintings, with the aim of introducing and symbology. Kobogan petroglyphs seek to answer these two questions: What was the purpose of creating petroglyphs?What are the meanings of the patterns carved on the rocks? The findings showed that; By examining the types of motifs carved in this area, we come across symbols of fertility and birth, symbols of love, directional symbols and animal, human and plant motifs, which show the long history of living in this area and They show the early beliefs and rituals of the residents. Finally, the result was that; These petroglyphs are not related to a specific period of time, but were created during different periods with different purposes, in general, most of the motifs of the old periods had ritual concepts, but the themes of the motifs of the new periods are mostly narrative and are a reflection of the way of life of that period.

Abstract
Based on the evidences and documents left from ancient Iran, the art of dyeing and carpet weaving has been common in Iran since the past, and in the contemporary period, one of the most important centers of carpet weaving and dyeing in Iran is Isfahan province and Nain city. Nain carpet is very famous, because it is one of the brightest manifestations of the use of natural and traditional colors, and it owes a large part of its fame to this quality. Dyeing in this area is done with natural and traditional colors, which is slightly different from other carpet weaving centers that have traditional dyeing, and despite some chemical dyes that are used as an auxiliary, natural color are still dominant in the area. In this article, the traditional dyeing in the historical village of Jeshvaqan, which is located 40 km from Nain, is discussed. Until about 50 years ago, this village had 12 active traditional dyeing units and the main fame of this village was due to its dyeing units, but now with the closure of some workshops, there are 6 dyeing workshops in this village that one of them is half closed. This article has been done in the field. This craft requires more attention from provincial and regional authorities.