انسان شناسی فرهنگی

The culture of every society is not constant over different periods, and it transforms being affected by various factors including the effect of other cultures. Also, art inevitably transforms over time being affected by the culture. Therefore, study of art as a phenomenon that is affected by culture can be a step towards identifying the human and culture. Visual anthropology is a major subcategory of cultural anthropology, and it investigates the culture by means of image. Also, it investigates the humans’ thoughts, relationships, and situations by studying their culture. This research is a descriptive analytical study in which, data collection has been done by library method. It aims to investigate the visual relationships in the contemporary Iranian Graphics. For this purpose, the research has been performed by using the global anthropological concepts and theories introduced by the Indian anthropologist, Arjun Appadurai. It is assumed that the today’s phenomenon of globalization can make significant changes in moving towards homogenization or heterogenization to the global culture. The research population includes the posters exhibited in Silver Cedar Exhibitions in 2017 and 2019. Regarding the content of the contemporary Iranian graphics, the artists have paid attention to the national visual identity and companionship of national and transnational identities. This attitude provides a new viewpoint and structure in association of two different identities.

While emphasizing that man is a cultural being and all aspects of his life are affected by culture, with an interdisciplinary approach, this article investigates what, why, dimensions and components of education from the perspective of cultural anthropology and the need to pay attention to such an approach in Educational systems aim to gain comprehensive and favorable knowledge and understanding of humans and then plan for them The article was conducted with a qualitative approach and inductive content analysis method and answered questions such as what is meant by cultural anthropology and what are its basic components? And what are the considerations of cultural anthropology in education and what are the characteristics and components of education from the perspective of this approach? makes it the face of his efforts. The findings indicate that cultural anthropology, having a holistic, comprehensive and internal view of man and his issues, looks at the world from his perspective and has new insights and a more accurate description of what happens inside and outside of him. provides Cultural anthropology, by considering culture as a software of the mind that can be effective in the way a child encounters school education, believes that by having a cultural view of education, many human affairs that we think are problematic or have a wrong understanding of them, are correctly It will be investigated and resolved and even dissolved in many cases. In this way, it will facilitate, make meaningful, deepen the learning and change the perspective of those involved in issues, methods, contents and other effective factors in education.

Sih-Khashti is a branch of poems surviving from the tradition of Khosravani and Kheniagari before Islam, which apparently made its way to Khorasan in the northeast of Iran after the migration of the people of Kermanj in the early Safavid period (Tavhodi, 1359: 5). These type of poems are three-stanza compositions in the syllabic weights which are sung together with instruments and vocals, and acoustic and vocal music forms a part of their weighted identity (Alipour,1395: 115). These hymns' major themes are life, love, hope, the recounting of tragedies, the melancholy of earlier eras, tears, hope, desire, wishes, the dreams of the pure and Illyrian people, and patriotism (Hosseinpour, 1389: 6–8). Reflecting on the images in the three kashties reflects the mountainous origin, and green plains, the nomadic life of the tribes, and nomads. Homelessness, war, killing and captivity are other central themes of the three clays that depict the lived experiences of the Kermanj people against the invasions of Uzbeks, Russians, and Turkmens (Alipour, 1395: 127). Therefore, three clays are the result of pastoral life organization, which, like other works of art, is a manifestation of the culture, rituals and religious beliefs of its authors. The customs, such as choosing a wife, choosing a son-in-law, holding celebrations and holidays, religious beliefs and believing in prayers and curses, superstitions and common games, how to divide work, issues related to moving and living, etc., are among the things which are mentioned in the linguistic levels of these poems are reflected; Therefore, upcoming research tries to answer these questions by examining the Kermanji three clay tiles based on the theory of cultural anthropology: 1. What are the phenomena of culture in the Kermanji's sih-khishti? 2. What is the belief system of the culture in Kermanji's sih-khishti?

 One of the new disciplines around culture is cultural anthropology. In fact, anthropology is the science of studying man, and his culture in order to gain real knowledge about human differences. Cultural anthropology studies man as a living cultural animal (Haviland, 2012: 32). The goal of this field, known as cultural anthropology, is to understand the cultural patterns that guide human behavior both historically and now (Bates and Plague, 2007: 37); Since culture refers to the beliefs and practices of human communities, this discipline is heavily reliant on it. Culture is investigated from a variety of viewpoints, including totalism, comparativism, and relativism (Pipelz, 2010: 21, 29). The authors have analyzed the pastoral life systems of Kermanj people in Se-Khashti with a descriptive-analytical method, citing documents and library sources, and based on the cultural anthropological approach. This study is based on the book "Sehakhshti" of Kermanji by Hadi Bidaki (1395) from among 1386 Sehkhsti, 1000 Sehkhsti were selected to analyze different patterns of pastoral life, and their meaningful relationship with the cultural structure of nomadic life. be examined.

 By reference to 1000 sih-khishti, with the approach of functionalism, and structuralism of cultural anthropology, firstly, the manifestations of the phenomenal order and beliefs of the culture of Kermanj tribes in the form of pastoral patterns, such as the migration pattern, the family pattern, the marriage pattern, the mourning pattern, the division of labor pattern, the pattern of rituals and religion and the game pattern was extracted. After that, each phenomenon's function and involvement in the shepherds' social structure were examined.

The present study shows that the family system, marriage, clothes, games, individual, and family duties, religious structure and the process of change from nomadism to monogamy are reflected in these poems. The study of cultural anthropology of family organization among the nomads indicates that the family is formed based on their livelihood and economic needs. Moreover, people's need for each other to produce food has led to creating extended families among nomads; But gradually, by becoming a replacement and turning to other occupations, such as agriculture, the family system has progressed towards nuclear families. Sih-khishti genealogy of marriage patterns reveals that economic issues have been the root cause of the young marriage age among nomadic females. The value of preserving blood links and riches among clan members is shown through marriages to other clan members, family relationships, and the abhorrence of such unions. The nomadic families used sheep, camels, chickens and goats for their daughters' shirbaha, or the equivalent of money, and taking shirbaha was to compensate the loss of the girl's family for the loss of their production power. Cutting the hair and grabbing the head and face, as well as using a black coffin, are among the cultural symbols of Kermanj people's mourning, which are reflected in the sih-khishti. Wool spinning and horse racing are common games among Kermanj nomads; which is affected by gender and environment. Furthermore, being a Muslim and a Shiite, adhering to religious duties, such as fasting and praying and mourning in the month of Muharram, fatalism, especially in the matter of marriage, devotion to imams and especially Imam Reza, belief in magic and sorcery, prayers, and curses. One of the three-stones' mirrored religious patterns is what led to the presence of academics and clerics there. Besides, respect for some animals, such as camels and white sheep, rams, as well as some plants such as tulips and roses can indicate the totemic patterns of Kermanj clans. The architecture reflected in the sih-khishties shows the process of changing the nomadic pattern (using black tents) to monogamous (using porches, attics, etc.).

Development, in a new purport, requires its own special culture; in a way that it arises from within a particular culture and the same is its backer and supporter. Based on this statement, any state that pursues one of the forms of this development, it must inevitably also provide its cultural context otherwise; development turns into its antithesis. But development-oriented cultural transformation is sometimes accompanied by the omission of some of the pre-existing cultural variables. Cultural anthropology - a study of culture in general meaning – is in the process to recognize, on the one hand, the plurality of cultures by accepting the principle of cultural relativism, and the other hand, consider cultural necessities of development based on a new wave of development and requirement with a value-based approach. With a new branch of anthropology called developmental anthropology, this study with the help of the logic of the lower natives, tries to challenge the developmental elites and make them aware of the consequences of their hasty decisions. In other words, this article intends to analyze the challenge of cultural anthropology and propose some solutions. Today, anthropology seeks to bridge multiple realities of the human world on the one hand, and preserve cultural pluralism as a source of cultural creativity on the other.

Music, as a subset of the cultural system, has had always a place in cultural and anthropological researches and has been the issue of discussions and dialogues in different school of thoughts from various perspectives such as structuralism, functionalism, semiotics, ethnomusicology, etc. In this study, with reference to the functions of music based on historical developments, in the given period, it was shown that there is an interdisciplinary relationship between music and knowledge of cultural history and anthropology. The theoretical framework in this study was selected based on the functionalism theory of Bronisław Malinowski as well as the theory of structuralism of Claude-Louis-Strauss. Accordingly, in addition to the two structural functions of music, namely aesthetics and the expression of emotions, the supposed functions are added to music according to the requirements of the time and social needs. In the proposed period under study, obvious functions such as creating solidarity, expressing symbolic concepts, function in ritual music, normative function, function of creating emotion as obvious functions as well as hidden functions including: Establishing equal communication with diverse social classes; compassion for the victims of the current situation; creating a specific message about action, awakening and stability, according to the discourse of time in the audience and the extent of the message are obvious.

Selecting crown prince has always been an ambiguous enigma in the Sassanid era. Crown prince nomination had been a matter of debates and sometimes quarrels amongst the royal family, the Magi, and the powerful feudals. According to the primogeniture law, in the Sassanid dynasty, crown prince was a position dedicated to the eldest son. However, documents indicate that sometimes the King himself decided to choose a younger son as his successor. One of the most challenging examples of such exceptional cases is the long-lasting quarrel between Narseh and Bahrams (Bahram I, II, and III) for grasping throne, which lasted for three decades. Naresh (youngest son of Shapur I) clearly violated the Primogeniture law and claimed throne over his older brother (Bahram I) and his successors for more than three decades. This research is trying to answer some key questions in this matter: why did Prince Narseh violate the Primogeniture law and claim the power for about three decades? What were his justifications in pursuing the power? Why did he insist on his solicitation? Here we represent another crucial element in selecting crown prince in the Sassanid dynasty, which is called “blood purity”. This law indicates that princes with double - sided pure blood (paternal and maternal) might have been preferred to the elder ones. This research is based on comparative analysis of historical documents, ethnographic studies, and archaeological data via psyco-anthropological view. It seems that in the Sassanid era, the law of “Royal Biternality” or “Royal Bilateral Descent” was superior to the law of “Primogeniture”.

As a Country with enormous ethnic, linguistic and local diversity, Iran has great potential for national development and empowerment. Although usually perceived as a threat to the organization of national government and ethos, ethnic and linguistic diversity could be used towards such aims. This paper, based on research carried out in 2005, tries to show the positive implications of the diversity of Iranian society in the scientific development of the country. The article focuses on the territorial and global continuity of Iranian ethnic groups, which can facilitate trans-border exchange of students and lecturers and increase cooperation with various regional and international science and research organizations. The article argues that the management of higher education has not succeeded in exploiting this potential and, therefore, calls for action in four culturallinguistic regions studies; Azeri, Baluchi, Arab and Kurd. The article focuses on language and calls for a linguistic policy within higher education which would combine international languages, particularly English, with national and ethnic languages.