نشریه پژوهش های انسان شناسی ایران
سال پنجم شماره 1 (پیاپی 9، بهار و تابستان 1394)

Relation between inside the dweling and outside environment is needed to be considered for human settelment planning and design.This process occurs at logical hierarchy between indoor and outdoor spaces. This relevance can be developed through the definition of In-between space. This is a transfer space between dwelling and street that include “semi public–private” territory at residential areas and have a connection role for indoor and outdoor spaces. In-between space is an important subject for dwelling design that eliminate it can arise many problems in residential enviroments. Therefore, in this research, investigating about In-between space and comparison the rule of it has been emphasized for traditional and contemporary dwelling. This study investigated that traditional housing of Iran have “In-between space” as a continuity space for indoor-outdoor spaces, while in contemporary housing there is no definition for it. At the same time ignoring “In-between space” lead to disappearance of safety, sense of territory, sense of belonging, resident satisfaction and as well as decrease in social interaction between neighbor of residential areas.

The grooming of hair in Turkmen culture has vast implications such as Social,economical, political, tribal, and individual status to name a few .It begins with birth and contiones whitin every stage of life. But what matters most is the indigenous aesthetic criteria. In this article , it is been attempted to analyze the indigenous aesthetic critica in decoration women 's hair with a qualitative perspective via interview, observation, and documents. The theorical framework of this study stems from the anthropology of the indigenous aesthetic. In this branch study, the aesthetic critica influences collective values and as a result, in this study the influential collective values in grooming hair have been taken into considerntion.There can be documented and non documented references on collective values found I contexts, oral literature, common customs and beliefs.The results indicates that the blaknees of hair, the length, the similarity one bears with natural creathers, the compatibility whit individual, tribal, political, economic and social self all matter. Woman in Turkmen society convey particular meanings throngh dressing their hair and collective values changed to various lodes are used .Seeing a local Person starts to get different meanings. In this process any misinteroretation will lead to ugliness; by contrast, the proper interpretation brings about beaty. Beauty in self-decoration is divided into two categories of material and Spiritual . the Spiritual beaty weighs more these the material beauty . The Spiritual beauty culminates in the strenght of the Doydokhi society.

City is a place and field for various social forces working. Contemporary Iranian city is mostly as a auto-city. All of the cities from megacities to small towns are full of cars and its related services. all persons who are active in mentioned sector gathered together in special spaces in city with specific cultural characteristics(mechanics subculture) over the years,this make their different with other parts of society and their dominant culture in a special geographical area. The Chaparkhaneh of Hamedan as an urban space includes activities and services related to car repairs.as an informal sector many people are working in this area. This geographic context provides a social relations system and values in which entrants should accept its rules and manners. The aim of the present research is to study social relations system and working culture in Chaparkhane, we used qualitative methods based on grounded theory. The finding of the research show that there are two patterns in this field the first is dominant of master of skillfully and the second one is social interaction models. . The first pattern is based on craftsman power in order to protect work formation between craftsman and apprentice and it causes two aspects: visible and invisible power of craftsman. The second pattern of interaction social relations mainly seen in the context of family base business and activities like car spare parts selling.

In this paper, the culture of fishermen has been studied in Sari, north of Iran, taking an anthropological approach. Studying the culture of fishermen, the study aims to examine the effects of the Caspian Sea on the daily lives of the fishermen and their families from social and cultural points of view. This study, hence, focuses on the socio-cultural actors in the community of fishermen, social relations and the division of labor among them. In this ethnography, a variety of methods including the participatory observation and fieldnote, the ethnographic interviews and the focus groups discussion was used to collect data and evidence. Moreover, a kind of qualitative content analysis, namely the conventional content analysis was employed to analyze the data from the community. The main participants of this study recruited from the fishermen in the coastline in Sari, members of fishing corporations and the staff in fishing-related organizations in Sari, Mazandaran. This paper addresses the social and professional relationship among Sari’s fishermen, and examines their ways of leadership. This study revealed that the director of these people (called Losman in the fishing communities in the south bank of the Caspian Sea) plays a key role in the community and his expertise, skill and technical knowledge lead to a special working relationship with other fishermen in the corporation company. The findings of this study also demonstrates that the Losman’s local knowledge is unique and more or less monopolized to him and can be divided into tying the seine net (called Pare), specifying the depth of sea water and the direction for setting the net, forecasting the stormy weather (whether or not to take a risk and head for the sea to catch the fish), put him in a position of power and authority.

In this article, the concepts of gender are considered essential because women’s identity is closely linked to their lived experience. Human make a connection through his senses with other and external world but by considering women’s lived experience, they have achieved knowledge through the physical senses (taste, smell and touch) rather than rational senses (visual and auditory). Nowadays, the women have been entered to the urban exterior spaces by urbanism process. This process makes the women aware of their structured-identity. Here considered the fundamental concepts of Islam that has influenced Muslim-Iranian identity of women because this belief given them that they are equal with men. This belief would not be critical about women’s lived experience and due to Muslim-Iranian women do not realize their identity versus men. Through this belief, knowledge is considered more important than power.

Institutions like university affect on students’ life styles by its educational system. Physical education students who also have some athletic experience are affected by this life style and it is shown in different aspects of life such as foodway. This study is to investigate such effects on physical education students. Since food has found more functions in our lives, in next step in this study, we aimed to investigate students’ attitude toward food, their food choices and the reasons of the choices. In order to achieve the goal, fifteen students were chosen through snow ball sampling and were interviewed through semi- structured interviews. This study shows that these students are affected by athletic life style, especially on their foodway. The quality of this effect is explained in this study.

Feminist theory notes that structural limitations have excluded women from the process of knowledge production for a long time. Production of knowledge has been considered masculine realms in history. In this article, by using meta-analysis, we will demonstrate that anthropology has been prone to sexist presuppositions and viewpoints and its orientation has evolved according to the dominant paradigms. The feminist current has confronted anthropology with ontological, epistemological and methodological challenges in academic arena which helped develop new paradigms. Three main challenges of such nature that discipline of anthropology as faced are: the denial of biological; denial of major gender differences in brain's physical structure and functions; and denial of male sexual dominance in all primates. As a consequence, anthropology has distanced itself from naturalism and structuralism ideologies and approached towards integration of nature and nurture.