نشریه دانش های بومی ایران
پیاپی 4 (پاییز و زمستان 1394)

In the long list of Iranian unpleasant traits! , the “untiming” and the irregularity has been considered as a significant component in (under)development and it is necessary to know whether this phenomenon is an emerging issue or has it always been for Iranians? If it is always, where is the root of this negligence? And if it is new, the reason(s) that our nation was struck with such neglect, descend from what, where and why? Is it true that the root of the negligence in timing comes from the rural culture that has “incarnated” in our cities? If this is true, what happened to the villagers in Iran and since when Iranian villagers have become a reference group for townspeople?! If this is a true statement that this situation is the result of and peasant livelihood and farming, how is the culture of production, agriculture, horticulture, animal husbandry, beekeeping, aviculture and fishing, each with geographical orders and also plants and animal organism timing requirements over several thousand years, have been adapted with such “untiming” and disorder? Are the “untiming” and the irregularity derives from a consumer culture or a participatory one? Are today's Iranians affected by the subculture of rural production and their indigenous endemic culture, or influenced by consumer culture and exogenous factors? And finally, is the negligence about time and order in Iranian genetics or in their culture? And if it is in their culture and history, what are the origins of this “untiming” and cultural disarray?

Smith job, forging, has a brilliant history in Sanandaj and its peripheral during the half past century. This job responds to the needs of the people of Sanandaj, Mariwan and Divandara. At the same time, some of the products have been exported to outside the province. This job has special structures, concepts, and process that with the entrance of the exogenous development, encounter challenges and slumps. nowadays few people engage in smith industrial and some concepts and professional words, technical jargons as a cultural trait are on the verge of destruction. The goal of this study is assessment of structures, concepts and process of smith job in last half century in Sanandaj. The research method is field research and data collection method was interviewing with Smithers and their family. Results shows that in last half century, smith, forging industry had enjoyed a considerable attention and protection by the governor and people. This jobs have fulfilled the needs of people in the city and rural regions. Some of Sanandaj smith production had been nail, knife, key lock, and special dirk. The attention to the local industries and updating them could act as a context for a real development.

By the time of the 1300s, the stamp was used instead of today's signature. Everyone had his own personal seal and each stamped paper was legally considered as an official document. One of the most common stamps in the villages was the Mohr e Kharman. It was a common practice to use the stamp of a trench, a harvest, to keep others from reaching wheatgrass in the village. In this way, when harvesting and preparing wheat, the representative of the owner or the owner was present at each fields in the village, and sealed the harvest with a wooden stamp, so that nobody would snap at night. The stamp of a trench is an example of a locksmith whose guarantee of solidity is not an object or part of its own; the kind is not material and no technology has been used to make it. In his guarantee of solidarity, Mohr kharman enjoyed the strength of the land system. Here, an unwritten and unofficial rule, found a custom and tradition narrative and concentrated in the existence of an object. It was so that the seals, were guardians without ears and eyes, and in addition to the backing of the ruling system, they also had the backing of the community's faith. The sacred and blessed roles and words on all kinds of seals and on the harvest seals have had such a function.
This article applies ethnographic method and interviews with two local and academic informants and has used books that have, though little, addressed this subject.

Conservation/restoration can be regarded as the science of transferring a given cultural from the past to the future, which calls for a comprehensive framework based on keen understanding of the past (indigenous) knowledge. On the other hand, there is very limited number of research for creating theoretical premises in the field of Conservation of Architectural and Urban Heritage. In addition, the Western theories would not fully apply to and address the existing issues in Iran. Therefore, it is more sensible to use qualitative as well as interpretative methods for research in traditional knowledge. One of such methods is “Grounded Theory”, although the use of this method in the field of conservation is not yet prevalent in the world and in Iran as well.
This paper aims at explaining the characteristics of grounded theory as an applied research method in the study of indigenous knowledge of Conservation. This research has been conducted with theoretical study in
recognition of grounded theory as well as practical experience to apply this method in indigenous knowledge research. Finally, the process of grounded theory in the indigenous knowledge research has been explained. Indigenous knowledge research by grounded theory is as follows: 1) literature review (for theoretical sensitivity), 2) theoretical sampling, 3) collecting data (derived from the indigenous knowledge sources), 4) data coding and analysis (until theoretical saturation) and 5) present the theory. At the result,the grounded theory can be a good method to response the theoretical limitation in conservation. This method provides the opinion, perception, and understanding of architecture and conservation.

Tendency toward using medicinal plants have been made pervasive. This research studies the knowledge, attitudes and the usage of medicinal plant among people in Nain city. The data collecting tool was a 19-item research-made questionnaire. Its validity was proofed by experts and its reliability was confirmed by using Cronbach's alpha of 695/0. Sample size of 378 was determined based on Cochran formula. The questionnaire was distributed randomly and data gathering conducted in 1394. The software SPSS22 was used for analytical data analysis. The highest Indications were: abdominal pain (67%), chills (1.65%), stress (29%), breast disease pain (22%), skin diseases (3%) and ants with most application were flixweed (71%), borage (50%), chamomile (39%), Ginger (23%) Vbvmadran (11%). According to the findings of the investigation, the most important reasons for using medicinal plants were less side effects (75%) and a better result (76%) comparing chemical medicine. The results of this study, shows that higher consumption of medicinal plants has better results and fewer side effects than chemical medicine, thus informing the population about the possible effects seems necessary.

Traditional knowledge is a part of the unique culture of each territory for environmental compliance, that has been achieved through experience and has become part of the social and productive culture of that society. Ethnobotany is the best possible way to study people's awareness of the numerous uses of plants. This study examined the traditional ecological knowledge of local people on herbaceous and shrub plants that took place in forest villages of Arasbaran area, northwestern Iran. The human population studied in this research were villagers of Mishepareh, rural district located in Kaleybar County and west Manjovan, rural district located in Khodaafrin County of eastern Azarbayjan. In this study, we used qualitative data collection techniques such as unstructured interviews, semi-structured interviews, and participant observation. In total, 46 herbaceous and shrub species were detected with traditional medicinal uses. Local people's knowledge about medicinal plants includes ways to use, medicinal uses, proper harvest season, local distribution, processing methods and special parts used. In general, people in the study area have a rich knowledge in this field and ethno-botanist researchers are in need to record these treasures and prevent their loss and forgetfulness.