مجله مطالعات اجتماعی اقوام
پیاپی 1 (بهار و تابستان 1399)

The symbol is associated with the conscious and unconscious mental pronoun. Today, by examining and analyzing the symbolic profiles and myths of the remembrance of the past, we discover the past. Some of the symbols presented by philosophers and religious historians in today's intelligible language that illuminate the worldview and perceptions of the past and the outside world and return to the human past as much as possible and to the mystery of facts and content. The superhuman realizes symbols that are beyond the realm of ordinary meanings and experiences, by passing through the appearance of the text and finding its truth and inner meaning as the crossing of the perceptible world and entering into the inner world of truth and truth. Find out. The Sistan area has many shrines that have special respect and respect for its inhabitants. The abundance of shrines and their special symbols, including the Gaz tree, the altar, the bread-baking oven, the bull horn, and some of these monuments on Mount Khawaja, which has always been a sanctuary and special place in various religions, It is important. Due to the fact that no specific research has been done on these shrines so far, this article attempts to investigate the origins of these shrine symbols through field studies and library studies. To be studied and analyzed in Sistan shrines. The results of the studies indicated that these symbols are influenced by pre-Islamic beliefs and the mythical beliefs of the inhabitants of the region.

Food as a sign system signifies the identity and culture of a nation as well as such items like religious beliefs and values, gender, climate, geographic location, generation status, age, job order, race, social norms, aesthetics and the amount of income. This research is an attempt to investigate the semiotics of Baloch people’s food living in Iranian Baluchestan based on Barthes’(1957,1987) levels of signification and show that Balochi food has semantic and semiotic readings according to religion. To this end, in gathering the research data, the techniques of interviewing, questionnaire and direct observation of Balochi food samples were used. The food questionnaire has been written based on religion variable and related categories and then distributed among 62 Baloch participants (32 females and 30 males) from Khash, Iranshahr, Sarawan, Sarbaz, Nikshahr, and Chabahar cities. The analysis of the data has been carried out by SPSS and EXCEL softwares. The research results show that Iranian Balochi food not only serve as a sign system which has a close relationship with religion in accordance with the categories under study including: Halal and Haram, Islam’s emphasis on correct and healthy nutrition, food in religious Eves and the Holy month of Ramadan, food and hospitality and Islam’s emphasis on honor of guest, eating habits, respect for food and blame for food waste in Islam but enjoys religious semantic and semiotic readings as well.

The present study is an anthropological study of the livelihoods of livestock farming in Dourbash village which is located in Takab County-West Azarbaijan Province. The research is qualitative, employing participatory observation and field-based interviews based on malinowski's functional theory. The findings of this study revealed that the villagers depend on their livestock and have acquired local knowledge in order to survive and adapt to the cold weather. The Livestock farmers tend to keep their livestock deep in the ground in part of their home which called the slum. The villagers have been able to interact and adapt to their environment using this local experience.

The main of this study was to investigate the reasons, aspects, and consequences of gypsy’s women’s exclusion in the "Cheshmeh Kaboud” in Ilam County. This research is based on qualitative methods (ethnography). Data collected through participatory observation and interview. In addition, data analyzed using thematic analysis method. We are sampling from12 native women (recourse of exclusion) and18gypsies women (Target of exclusion). The results have shown that native women’s exclude gypsies women because of these reasons: stereotypical beliefs, lack following sanitary rules, the behavior of gypsies child in school, a common sight in the community, violence among gypsies. Inattention to religious values. Inattention to native cultural values. Gypsies have believed that the most important reasons for their exclusion are these: Special events, Effect of technology on their life, stigmatization, gender stereotypes. The aspects of gypsies’ women’s exclusion in this research are the exclusion of facilities, institutional distrust, exclusion of social relevancies, and exclusion of protection. The consequences of this problem are financial deprivation, informational deprivation, celibacy of gypsy’s girls. The gypsy’s women made some strategies against social exclusion: mutual reaction, choosing the name, seclusion, resistance against natives, special lifestyle, hiding identity, transition of making tools.

The purpose of this study was to investigate the sociological effects of women's social status on mental health in Zahedan, as well as identifying the relationship between ethnicity, socio-economic base, social support, deprivation and stress levels. The method of research, survey and data gathering tool was questionnaire. Using a multi-stage cluster sampling method in Zahedan, a population of over 30 years old, including Baluchi, Fars and Sistani ethnicities, was selected as a sample of 400 individuals. In order to measure mental health, social support, stress levels, GHQ-28, Zimm and Whiton tests, and for other variables, were used as researcher-made constructors. According to the results, there was a direct and significant relationship between mental health and social support and socio-economic variables, and there was an inverse and significant relationship between mental health, stress and feelings of relative deprivation. In addition, the results showed that Baluch women had a lower socioeconomic status and lower socio-political background than Fars and Sistani women, and that the mental health of women of Baluch ethnicity was lower than that of Fars and Sistani women. The results of multivariate regression showed that socio-economic base and social support increase mental health and feel the relative deprivation and stress levels decrease mental health in women. It is imperative that policy makers focus on ways to promote social protection, reduce stress and feel the relative deprivation and fair distribution of benefits among different ethnic groups, and pay special attention to mental health, important steps to reduce poverty and deprivation in Sistan and Balochestan.

The purpose of this study is to investigate the impact of online social networks on personal and group relative deprivation. In this study, Relative deprivation has been measured and analyzed by two dimensions: personal relative deprivation and group relative deprivation (in three dimensions: cultural, economic and political relative deprivation). The research method is survey and the statistical population includes 444 citizens in Tabriz who have been determined by Cochran formula. The sampling method is multi-stage cluster sampling and the samples of each cluster have been selected systematically randomly. The findings showed that the group relative deprivation rate is more than personal deprivation. Among the dimensions of group relative deprivation, the cultural dimension of group deprivation is far higher than the economic and political dimensions. The study of the effect of online social networks on relative deprivation showed that the "duration of using social networks" increases the personal relative deprivation and "presence with real identity" in these networks reduces the personal relative deprivation and "resentment of deprivation". "The amount of time use online social networks" and "presence with real identity in online social networks" increase the group relative deprivation and "the amount of users'' activity" in these networks increases the resentment of group deprivation and "the hope for improving the deprivation". The results showed that the impact of online social networks on relative deprivation does not depend on the extent of time use, but it depends on the quality of users'' use of online social networks. The type of exposure and using these networks have different effects on relative deprivation.

This research had examined social trust through a survey method and a questionnaire. The statistical population of this study included all citizens aged 18 to 65 years in Zahedan, from which 384 people were selected by multi-stage cluster sampling and Cochran's formula as the sample. The theoretical framework of the research was taken from the theories of Putnam, Coleman and Giddens. Dependent variables, social trust and independent variables were: socialization style in the family, benefit from trust, use of social support networks, use of mass media, religiosity, group membership Officials and socio-economic base. Findings showed that there is a significant difference between social trust and contextual variables of gender, marital status, education and income. Also, a direct and significant relationship was observed between social trust and group membership. On the other hand, the findings showed that there is a negative and inverse relationship between the variables of age, socialization style in the family and the use of social support networks and social trust, but between the variables of media use There was no significant relationship between group and dependent variable. Also, according to the research findings, there was no significant relationship between social trust and religiosity. The results of the model test in multivariate regression analysis showed that the independent variables selected in this study, in total, explain and predict about 38% of the changes in the dependent variable.

Social stratification and inequality is a phenomenon that has been from long times ago at human societies, while its quality and quantity at different societies have taken various forms. Social stratification at Balochisten has taken pseudo caste form which despite India's caste system, had been supported via underlying factors not religion. Our purpose at this stuy was considering the revolution transformational role at social stratification situation at Balochistan. The current research is important because, yet, hasn’t been considered independently to the revolution and social stratification topic. Documentary method and interviewing with key informed persons at the article have been used. At this article, in addition to refer to aspects of some classic and modern sociologists, we employed some modern theories. Based on the results, by Islamic revolution incidence, the current regime made effort to omit from power equations the previous regime agents and then take into effort favorable forces with regime. At first years of revolution, three groups of khavanin (tribal chief), religion schools educates (Molavies) and academic educates tried to have portion at power equations which among them, Molavies were more success. During occurrence of several national religious and regional ideological actions and arising of contrast between people Molaves and new regime, efforts had done for boycotting Molavies and take to work khavanin. Emergence of wealthy groups at Balochistan influenced most of power equations and made triple groups to rely on it. The results showed that the revolution incidence, made fundamental transformation at Balochistan stratification hierarchy.

The main question of this article is how pan-Turkism was formed in Iran. To answer this question, we divided the Iranian contemporary history into three eras and studied the characteristics of Azeri movements in those eras. To gather the data, we used the path dependence method. Based on this method when a phenomenon is shaped in a historical point, it is hard or impossible to go back to the previous condition. The study showed that the state of Azerbaijan was relatively independent in Qajar period. However, following modernization process by Reza Shah, made Azeries focus on their own language, ethnicity, and culture. That is why after the Shah was exiled, pan-Turkism emerged in our history for the first time.

The Iranian community has ecosystems and ethnic subcultures that share their identity in the nomadic system. The identity of nomadic communities is characterized by three traits, traps, humans, and pastures. Actions are affected by the structure of power, the ecosystem, livelihoods, and the traditional sense of meaning. The main objective of the present study is the sociological investigation of the reasons for the historic collectivism in the subculture of the nomadic tribes of Iran. The study try to answer that what has led to the consolidation of nomadic tribalism in relation to group comprehension and dispersion?. Research findings show that economic factors (such as scarcity of resources such as food, forage, water and livestock affiliation, livestock and pasture increase, increase of biological territory), social factors (including threats and robbery, honorary matters, collective conscience , cultural factors (such as the spirit of warfare, nervousness, authoritarianism, isolationism, conscientiousness, patriarchy, common defense, the bottom of the level of desire and social consciousness, the future of the future) , Localism, fanaticism, alien phobia, power of attitude) and historical factors (including the prophet Ed historical fate of peoples, historical disputes, collective memory, social elite performance, the lack of security the central government, and feudal management system), mechanisms and contexts of social life have created the basis for collectivization among the Iranian tribes.

Ottoman modernization from a political and military point of view led to the decline of cultural pluralism and the emergence of political-administrative centralism, and from the social and cultural point of view, educational and bureaucratic structural reform led to the formation of modern social classes and intellectuals. The present study aims to examine the texts of the Kurdistan newspaper (1898-1902) as one of the manifestations of late modern intellectual ideas. The Kurdistan describes modernity and its initial encounter as enlightening and Kurdish political, social and cultural backwardness. According to the contextual and intertextual situation of the newspaper, competing discourses such as the discourse of Ottoman reformism and Kurdish nationalism can be named. Also, these contradictory discourses stem from the uneven development of the empire and the formation of a Premature nationalism with little material basis at the time. In sum, what the first generation of Kurdish intellectuals made of the concept of modernity was an enlightening conception of the backwardness of Kurdish society, which saw science, knowledge and learning as techniques for the development of Kurdish society and the unity and understanding of past history as the path to political development. This understanding of modernity was actually the founder of questions fundamental to Kurdish political-intellectual discourse: namely science and consciousness as a way out of the backwardness of society and the idea of the nation as a way of freedom and political development of Kurdish society.

All countries depending on their scope and number of the population have regional diversity that sometimes includes a variety of economic and political regionalism in view of type, depth and environmental perception of territorial officials. In both cases, the stability of political system is threatened. Thus, the effort for the existence of the political and spatial units in the form of protection of national integrity and territorial unity has always been one of the top priorities of all regimes. The research findings show that when justice in distribution of the opportunities in national scale declines due to the cultural incongruity, regional divergence will rise. In this regard, the governments depending on the type of the threats adopt different security strategies. The majority of the population of South east Turkey lives across Dajlah and Furat Rivers and are Kurds who fight with the central government for several past decades now. During this time, the territorial officials of this country have sought to make use of the water potentialities of this area to pave the ground for the development of Kurd regions and enhance the convergence. The current essay which is descriptive-analytic in nature and its required data have been collected from the library is based on the hypothesis that the hydropolitic strategy of Turkish territorial officials for economic development of Kurd regions of southeast Anatolia is focused on the protection of territorial integrity and reducing the underlying supports of the regionalist Kurd currents. The results show that the leaders of Turkey not only are benefitted from the economic outcomes of the development of hydro-structures and substructures rather they also pursue taking advantage of the geographical and engineering elements for the preservation and fortification of national integrity and territorial unity.