نشریه نامه انسان شناسی
پیاپی 31 (پاییز و زمستان 1399)

In our mental realities, dissonance is a relatively common phenomenon, and according to cognitive and social psychologists, sometimes depending on the importance of the issue, this cognitive dissonance causes depression and mental problems in individuals. Nevertheless, people often try to overcome this dissonance by using some strategies. In a pilot study, focusing on the mental image of the university  concept among men and women Ph.D. graduates of humanities, this article found that the cognition and mental image of these people about the given concept before entering the doctoral program and after graduation has suffer from a kind of dissonance.Thus, this study conducted with the questions that how the change of the mental images of the concept of university occurs and the more important, what strategies men and women use to eliminate or reduce this cognitive dissonance. The feminine and masculine narratives of this qualitative study collected through purposeful sampling and in-depth and semi-structured interviews with twenty humanities graduates. For answere to the first question, this study, using the theory of cultural schemas, has shown the way of changing the concept of university in the minds of men and women with the help of event, role and image schemas. This study also succeeded to divide the strategies used to reduce or eliminate the cognitive dissonance, into four categories. Findings show that the strategies of men and women to eliminate and reduce cognitive dissonance are significantly different.

In order to perceive healing experiences in healing rituals, it is necessary to fully understand and comprehend the worldview of the believers, which is possible through the cosmological study of the healing rituals and beliefs. Cosmology is considered to be the conception of the nature and action of the universe, which determines the exact position of mankind and other creatures within the world system. Healers can utilize cosmology as a guide for themselves in order to determine their position, the inhabitants of the tribe, and the forces that assist them in the healing process in the relevant rituals. This study has used the anthropologist Bronislaw Malinowski’s needs theory and its method is based on field, documentary, and analytical studies. Regarding the field studies, some major examples of healing rituals in Iran related to Ahle-Hawa and believers of the winds in Hormozgan and Khuzestan provinces Such as Zār, Nobān, and Mashāyekh rituals have been observed directly, as well as conducting interviews with local organizers and informants. Regarding the documentary studies, numerous books, papers, and subject-related documentaries in Persian and Latin have been reviewed. In conclusion, by comparing traditional Iranian and African cosmology as the ideology of similar rituals in the field of treatment and therapy in their respective cultures, and also by looking at the Shamanic ideology and techniques, two different types of interpretation - scientific and ideological- regarding disease and treatment have been studied and analyzed. It is probable that more desirable results for the treatment of some diseases can be achieved through utilizing these two interpretations simultaneously.

Regular vertical migration within a single ecological domain characterized by semi-arid climatic zones with an independent subsistence, social and economic system based on pure herding is a prominent feature of the nomadic tribes of Qārādāğ . In fact, the environmental and ecological characteristics of the region have caused the nomadic tribes of Qārādāğ to follow a specific pattern in the category of migration and temporary settlements and even burial traditions since the Iron Age. The main issue of this research is the summer housing (Yāylāq) of the nomadic tribes of Qārādāğ called "Obādāš", which will be discussed from the perspective of architecture and style of construction and interpreted in general terms in relation to culture and reveal the effect of geography and culture on it. This study also implicitly proves the existence of harmony between space and structure in the case of Obā. The relationship between space and structure is conceivable in terms of adaptation to the dimensions of Obā's life as a nomad. The main assumption is that the summer architecture pattern of the nomadic tribes of Qārādāğ, which can be considered as the transition stage of nomadic architecture to settled architecture, is a function of socio-cultural symbols that are adapted to the characteristics of the region climate, which is semi-arid geography. The main method used in this research is anthropological approach and of course, architectural methods and techniques such as Roleve have been used to document the existing architectural works.

Marriage and its narrated forms in Shahnameh, like many social phenomena, have mythological and social bases that determine their intellectual infrastructure and theoretical basis and explain whether they are norm or anomalies. Marriages narrated in Shahnameh can be classified into two general groups: endogamy and exogamy. In this article, while studying the important types of exogamy in Shahnameh, by searching for their mythological and social foundations, the normality or abnormality of each according to Ferdowsi and some of the characters is examined.  For Iranians, exogamy has mythological and social foundations; Its mythological basis is derived from the mixing of divine forces with demons in the myth of creation and its social basis is rooted in the social customs of the matriarchal era, in which men sought to acquire the originality and rule by bonding with women of other countries. The most important types of exogamy in Shahnameh can be seen in two forms of temporary marriage and polygamy. The former is based on the myth of the union of man with fairies and from a social point of view represents the efforts of other tribes to obtain the lineage and race of the enemy hero to overcome him and his country. In this research, it was found that polygamy in Shahnameh has no mythical basis and its social basis is rooted in the traditions and customs of the patriarchal period that According to it, men have turned to polygamy in order to have more children and more labor. Ferdowsi and several other figures in the Shahnameh have considered the excessive polygamy of kings to be abnormal due to the oppression and harm it inflicts on women.

In the Iranian drink culture, coffee is one of the imported drinks that has gradually gained especial status in Iranian culture and has acquired an Iranian flavor. The tradition of drinking coffee in Iran probably goes back to the Safavid era. This hot beverage gradually became popular and reached out of the courts and the upper classes of society to ordinary people; thus in different regions of Iran was produced in various ways.  Noushabad coffee has a different especial cooking style and It takes a long time to make it. Noushabad as a historical city is located in margin of the central desert of Iran and in the central part of Aran/Bidgol province. This coffee is thick and sweet, with rose-water, cardamom and cinnamon aroma. People who attend various ceremonies such as  Moharram mourning and funerals are served with this coffee in husseiniyehs, mosques and homes. Drinking coffee by Noushabad people is still a living tradition in the cultural life of the people of the region. This paper attempts to explain the status of Noushabad coffee in its historical, cultural and social aspects with a descriptive-analytic method. To achieve this goal, while describing the method of cooking, its religious, cultural and social functions among this people have been expressed. According to The findings, Noushabad coffee plays an important roles in strengthening the social ties and the cultural and religious identities of  this  people.

The relationship between work and life, has become a concern for women since they joined the work community and played social roles and has led to many tensions and stresses for them. The extent of these tensions is related to the nature of women's jobs. Working as a faculty member needs a constant presence in academic organization and so a fulltime concern for them. The question is how they can manage these two in-conflict fields. This paper, using a qualitative approach and thematic analysis of 26 semi-structured interviews with academic women (of Tehran and Allameh Tabatabai universities  and several research institutes) using Max Q.D.A software, tries to provide a typology of strategies that the academic women have used to solve the conflict between work and life. At last, 4 main categories (strategic type) for work and familial relationship including 12 sub themes, 35 concepts and 177 phrases have been extracted. The four main types of strategy are: minimalistic familial life, familial life-based on supportive capital, self-suspension and Holy suicide.

Architecture is the volumetric manifestation of human spiritual and physical needs. In order to protect himself, man has created an architectural context and over time has used symbols to better equip it against tangible and non- tangible external attacks. The present study aims to identify the evolution of the guardian in the context of Iranian architecture from Elamite to the end of Sassanid Era. The research questions are how the evolution of the guardian has been in the context of Iranian architecture And what elements have been used for this purpose. The nature of this research is fundamental and its approach is descriptive historical. The data have been collected through field activities and documental sources. The findings indicate that the process of using guard elements without time interruption have been in center of recognition and from visual representations such as statues and reliefs to inscriptions and magic-medicine ones.

Based on the main approaches to the study of rituals, one of the important functions of rituals is production and reproduction of a community and culture for the members. Taking into account issues including the minority status of the Afghan immigrants’ community residing in Mashhad, their marginalization, inattention of the host community to them, necessity of creating a social network to regain identity, and the effect of holding mourning rituals on the production and sustainability of identity, the importance of investigating the formation and changes of the mourning rituals of Afghan immigrants as a tool for the stability of this group of people in the host community is strengthened. Therefore, this study is aimed at conducting a qualitative study on the changes of Muharram mourning rituals of Afghans residing in Mashhad and their relationship with the culture of the new community. In this study, an in-depth interview was conducted with 12 immigrants who were selected using purposeful sampling method. Besides, to prepare photos, videos, and reports, the researcher has had a regular presence in Muharram mourning ceremonies of Afghan immigrants. The findings of the study revealed that the main changes are related to: the number participants of the ceremonies, kind of participants (presence of Sunnis), amount and type of vows, clothing styles of mourners, number of ceremonies, style of delegation, style of speech and eulogy, model of mourning, spirituality governing the meetings, venue of the mourning meetings, attitude towards audience, and finally political attitude of the mourners. It seems that factors such as modernization of living space, residential dispersion, change in economic status, and cultural dominance of the host society are the main causes of these changes

The present study analyzes suicide within the social structures of the middle Zagros. The research method employed for this purpose is ethnographical, and data collection is done through participatory observation and interviews. The data shows that most of the tribes and families in the middle Zagros followed a nomadic way of life from September 1940 to the late 1960's, and they went through the process of "delayed accommodation". Therefore, most of tribal traditions such as endogamy and "homali" were continued as behavioral models in these areas. At this time, the process of modernization was established in these areas intensively and in multiple forms. Also, the social acceptance of children was done based on modern instructions as well as through general teaching and mass media, which was contrary to nomadic traditions. In the 1980's, 1990's, and mid-2000's, children (especially women and girls) wanted to experience an individualistic lifestyle and exogamy based on modern instructions, which was at odds with dominant and strong tribal traditions. Their inability in this regard provided the groundwork for "anomic- fatalistic" suicides. With a change in the living conditions, the number of suicides was reduced in the case of women and increased in men. Those who had lived in almost equal living conditions until the 1970's,  gradually experienced inequality and unemployment. At the same time, consumerism became dominant in people's tendencies. Both tribal traditions and modern models promoted consumerism and competition. The lack of a disciplinary structure to control people's tendencies as well as the society's inability to control inequality led men to frustration since they were in charge of economic affairs. Their economically unequal status was criticized based on the character trait of "homali" and this led to "anomic- egoistic" suicides.

Among the images depicted on the rocky shrines of Iran, there are hand palms that pilgrims and the indigenous people believe that they belong to holy people thus vows, sacrifices and prayers are performed for them. This research has used Alfred Gell's theory of art agency, especially the second theme of his theory, the concept of distributed person. Here, the person and mind are not limited to specific time-space axes, but testify to agency that persists long after biological death. The research question is, how hand palms motifs relate to saints. In order to describe the process of sanctification of these stone carvings, the samples have been assessed and analyzed through field study. The most important finding of this research is application of the concept of distributed mind to motives of Iranian art and analysis them as person-like art works. Meanwhile, in addition to concept of image magic in the mentioned motives, they are social agents as well as indices of prototypes that are distributed in different periods and places in this way.

This article is derived from a field work study among the dervishes of the Qaderieh sect in the Horaman region of Kurdistan province, using the usual method and techniques in anthropology; interview and observation. throught four months, for collecting data, researchers periodically attended three times in the Tekkiyes of Abbas Abad and Sheikh Hadi in the village of Dolab and other villages in the region of Horman Takht and Horaman Javareh and participated in the ceremony of remembrance of dervishes. The purpose was to study the semantic and cultural system of Qaderieh sect and the sheikhs current social and economic status among the people of Horaman region. Regarding to findings, it can be said that the religion of Qaderieh sect has created a social solidarity among the followers and different regions of Kurdistan. Before revolution, the religious discourse of Dervish Ghaderi used to form the figure of religiousness in the region, but The prevalence of intellectual and religious debates has damaged the absolute credibility of this discourse gradually. These new debates have provided an opportunity to criticize the performance of sufism, elders and dervishes, and in some cases dervishes' religion has been seen as a component of tradition and indicator of backwardness. Nevertheless, the Ghaderi dervishes religion is still a living and dynamic interpretation of religion, but is now in a more definite and limited realm, that is spiritual, mystical and personal.

The process of globalization has provided the condi[1]tions for the emergence of local and ethnic cultural identities, and was not leading to cultural unification in practice. Identity is a variable that changes during the social experience and with the formation and expansion of new communication tools and methods. This study identify and describe the construction of the  Arab people of Khuzestan province's identity in virtual social networks by qualitative content analysis method and tries to identify a pattern for recreating the ethnic cultural identity of this people in their activity in the virtual social network Instagram. For this purpose, 30 selected posts from 20 active channels related to the cultural-ethnic identity of this people in the virtual social network Instagram were selected and through studying them based on the content analysis unit, users' action patterns were discovered. The results indicate the existence of three action models: confrontation with official culture, Repetition, and innovation in the elements of ethnic cultural identity of the Arab people of Khuzestan province.

The process of globalization has provided the conditions for the emergence of local and ethnic cultural identities, and was not leading to cultural unification in practice. Identity is a variable that changes during the social experience and with the formation and expansion of new communication tools and methods. This study identifies and describe the construction of the Arab people of Khuzestan province's identity in virtual social networks by qualitative content analysis method and tries to identify a pattern for recreating the ethnic cultural identity of this people in their activity in the virtual social network Instagram. For this purpose, 30 selected posts from 20 active channels related to the cultural-ethnic identity of this people in the virtual social network Instagram were selected and through studying them based on the content analysis unit, users' action patterns were discovered. The results indicate the existence of three action models: confrontation with official culture, repetition, and innovation in the elements of ethnic cultural identity of the Arab people of Khuzestan province.