نشریه نامه انسان شناسی
پیاپی 34 (بهار و تابستان 1401)

In medieval history, Iranian governments did not have fixed and unified laws for the judiciary. Because of the judicial components, governance has changed over time according to historical events. The Qajar system, according to its traditional way of governing, was formed on the basis of traditional judicial laws. Laws that were enforced not by written and comprehensive law but by the wishes of the sultan, prince, and local ruler. Punishments, like personal trials, were carried out according to the will of the qibla and different from conventional international law. This research is a descriptive-analytical method and data collection method based on archival documents and library resources. Findings show that the tyranny of Qajar kings, princes, rulers, some of the clergy and their absolute tyranny, lack of legal judicial system, use of inhumane punishments to prevent the recurrence of crime and the example of others, various punishments for personal gain, formed the nature of the Qajar judicial system . Despite various efforts to reform the judicial and legal structure that began during the presidency of Amir Kabir during the reign of Nasser al-Din Shah and was linked to the Constitutional Revolution, the situation continued until the end of the Qajar period with ups and downs.

One type of the rites in different religions that plays an important role in human life is healing rite, one of which is Zār ritual that is a combination of technology and ideology and study of its religious and mythological aspects illustrates important phases of this kind of therapy in order to help us apprehend the worldview and cosmology of holder traditional societies and consequently conduct us to understand their ideas about disease and healing concepts in this framework. One of the most important characteristics of such rites is having belief to other world with different order and beings which create both illness and healing. Perhaps this ideology is a factor that points out function of religion and myth in the healing. So this article is about this rite aiming to study the religious and mythological roots of  this rite from theology point of view with focus on Mircea Eliade and his interpretation of dialectic of the sacred .This is a qualitative field research that has been used documents, observation and interview in data gathering. We traveled to different cities of Hormozgān province and two cities: Ābādān and Arvand-Kenār in Khozestān province to directly observe the ceremonies of two types in Bandar-Abbās and Mināb and also we interviewed with holders including healers, healeds and local informants. As documents we used books, articles and documentary Farsi and non-Farsi films.

During the closed fishing season, lower-class young men of Hormoz island subsist on the Three- Legged; the cargo tricycles, used as touristic Tuk Tuks. At first sight, it seemed that Sepa drivers work only for the satisfaction of survival requirements with a daily income, just like fishing. The main question was then how could such an economic habitus, conceptualized here as Daily-Bread Receiving [consuming what has been earned daily], endured through time and socially accommodated. First, I tried to study the economic, infrastructural, and social sustainability of Three- Legged. Furthermore, I showed how the habitus of Daily-Bread Receiving coexisted the accumulative disposition of wealth and transformed into the capitalistic class conflicts. The family network of power with its close ties to the public and private institutions, demonstrates clearly the relationship between social classes and the amount and frequency of accumulation. For this, I used classical ethnography research methods such as observation, deep interviewing, participating and interpretations.

The city of Hamedan has had the principles of urban planning since three thousand seven hundred years ago. An ancient land whose people have passed on indigenous experiences and knowledge from generation to generation. In this regard, the climate, rich vegetation of the slopes of Alvand mountain and the diversity of medicinal plants, have caused herbal medicine to be considered by the people living in the city as one of the important indigenous sciences. The traditional sages of the city, from the Khosravi family to other unknown contemporary sages, have followed this path. Today, the local herbal drugs of the region and the collected plants are being sold in Hamedan bazaar, city perfumeries, as well as in villages and nomadic areas. In this article, which is the result of library and field studies, an attempt is made to record information about plants and traditional healing methods in the Alvandkuh region of Hamadan, which is being forgotten. Accordingly, by attending the target areas alternately and conducting interviews with knowledgeable people in the field of traditional medicine and medicinal plants, we assessed a number of native medicinal plants that in belief of this people play a key role in healling illnesses. Also, the effective medicinal plants of Alvandkuh region have been identified separately with some informations about them such as scientific name, Persian name, local name, methods of their native use and the cases they are used for.

The purpose of this study is to identify the dormitory life opportunities of male students in Farhangian University. The qualitative research method is descriptive-ethnographic. The study population was all students living in the dormitories of Shahid Mofateh Shahr-e Rey Campus and Shahid Beheshti Higher Education Center of Tehran (750 people) in the academic year of 2019-2020, from which 41 students selected. Data were collected through participatory observation and in-depth semi-structured interviews and analyzed by content analysis. The results of this study indicate that the most important dormitory life opportunities identified as suitable functions of the dormitory are: familiarity with the skills and experiences of others, academic achievement, the development of social relationships and friendships, the development of a spirit of cooperation and discipline, the competitiveness of activities, the need to interact and being patient, dealing objectively with the realities of life, experiencing a more orderly life, increasing adaptation, strengthening patience, feeling more independent, learning to save, financial independence and economic maturity, getting to know ethnicities, religions, culture and the customs and traditions of other cities, and the tendency to practice religious.

South Khorasan large province, located in eastern Iran, although new in terms of political divisions which was established in 2004 as a separate from previous Khorasan large province, but is a region with a long history and has a brilliant culture. The people of South Khorasan have preserved many of the traditions of their predecessors to this day. Perhaps the special geographical conditions of this region, its confinement among desert areas and being far from the centers that have been the center of developments, have caused the culture of this region to change slowly over time. Novruz ceremonies are among the traditions that are still held in the cities and especially in the villages of this province. The most important Novruz ceremonies in most parts of South Khorasan include Chaharshanbesoori, New Year ceremony, visiting and Sizdah Bedar. But in the north of Qaen city, another Novruz ritual called Bibi Gerdi is performed on the 12th of Farvardin. This ceremony that is still held by the people of Baskabad and Kareshk villages of Nimblouk district of South Khorasan province has various functions and can be studied and considered from different angles, which is described in this article. This article is the result of a research that has been done for the first time by one of the authors in order to prepare the registration file of Bibi Gerdi ceremony in the list of intangible heritage of the country. This ceremony has been registered in the fall of 2017 with the number 1457 in the list of intangible heritage of the country.

The purpose of this study is to investigate the principles of theories of social exchange and structural functionalism in the rites, focusing on Yalda night and finding the overt and covert functions of this ritual in virtual social networks. The social world, in the view of George Casper Humans, includes actors who are exchanging rewards. The present study focused on the actions of blogger mothers and answering to the question of what could be their reasons for displaying the house and young children using Yalda night items. Due to the theoretical nature of this article, the study method is based on the study of books and documents and the study of social networks during a month before Yalda night. Finally, after data collection, analysis and theoretical inferences were performed. The findings showed the attractiveness of obtaining social capitals, material privileges and psychological satisfaction and escaping from the load of psychological problems for them

Digital activism refers to the use of digital mobile technologies and Internet-based devices for political and social change. In the struggle to change the world, social activists have embraced new communication technologies. Since 1990s, debates about Internet activism and how new media have been used by social movements have increased. From the Zapatista movement in 1994 and the WTO demonstrations in 1999 to the Arab Spring and the global occupation movement in 2011, the Internet has proven its role in mobilizing, organizing, informing and communicating internationally to protest. The main purpose of this article is to study the social activism of Iranian Kurds in cyberspace. The data of the present study were collected by means of a combination of virtual ethnography and in-depth interviews. According to the findings, the main benefits of the Internet and social media for Kurdish activists include the use of social networks to express ethnic identity, the use of the Kurdish language by Iranian Kurds, the use of the Internet as an alternative media, and intra-ethnic communication with Kurds in other countries. According to cyberspace activists, there are disadvantages such as their lack of the skill necessory for making use of cyberspace, spread of slacktivical activities, and being illiterate in respect to mother tongue.

In 2003, the formation of the "Convention for the Safeguarding of the Intangible Cultural Heritage" created a new international standard for identifying and protecting human cultural heritage. Some have considered this convention as an anthropological turn in heritage safeguarding policies. Explaining the concept of intangible cultural heritage is essential for two reasons; First, compared to other concepts related to humanity's heritage, it is newer, and secondly, due to its immaterial and fluid essence, compared to the material and tangible manifestations of culture, it needs more discussion and explanation. Since this concept is built on a binary opposition (between tangible and intangible), using binary opposition is one approach to understanding and critiquing it. In this study, eleven binary opposition or dichotomy related to intangible cultural heritage were extracted from the texts related to the convention and its compilers or commentators; Binaries like oral-written, process-product, safeguarding-protection, universality-relativism, material-immaterial, dynamic-static, external diagnosis-internal diagnosis, northern world-southern world, community-individual, cultural borders-political borders, and past-oriented-continuity during the time. Examining these oppositions brings us to a deeper understanding of intangible cultural heritage. It makes it clear that these contrasts cannot exclude each other and are complementary and that there is a correlation, not a conflict, between the tangible and intangible manifestations of humanity's cultural heritage.

Human-animal interaction is one of the interesting topics in the field of anthropology. Throughout history, humans have tried to give certain effects and color to their social life by interacting with some animals. Meanwhile, pigeons have a special and significant place in the culture and civilization of human societies. Pigeon-playing is one of the manifestations of human-animal interactions throughout human life that may be as long as human life. In this study, an attempt will be made to provide a relatively clear picture of the culture of pigeon- playing in Gilan by using the field study method and through conversations and interviews with Gilani pigeon-fanciers. By adopting an anthropological approach, this study describes and analyzes the beliefs, traditions, attitudes and interrelations of Gilani pigeon-fanciers while examining the background of pigeon-playing in Iranian culture.

One of the most important parts of any ethnic structure is its rites of passage, which are cultural and have a social function. These rituals, intertwined with the beliefs of the people, can be studied as a cultural phenomenon among different ethnic groups. The present study by focuse on the culture and popular literature of the people of Kerman, seeks to identify birth rituals in this city. The approach of this study is qualitative, in-depth anthropology and the tools for data collection are documentary studies, participatory observation and interviews. Accordingly, an attempt has been made to study the ceremonies and rites related to birth in Kerman city by focusing on  the theories of Evolutionism and Diffusionism. The results indicate that the rituals and rites related to birth in this city have been transferred from generation to generation over time and during this transfer some have been fixed and others have undergone changes. In this regard, we can mention rituals such as Chelehbori, Shab-e Shishe, Dandoonsari, Sorankhatneh and Aqeeqah.

In this article, while examining the many dimensions of social exclusion in the life of the Ghorbats of Masiri city, the center of Rostam eparchy, Fars province, the changes created as a result of the implementation of the modernization program have been studied. The research method is qualitative and based on thematic analysis, and sampling was done using a targeted method based on a theoretical approach, and the participants were selected with the snowball technique, and saturation was achieved after interviewing the 19th person. Then the data collected from the field were analyzed through data coding. A total of 210 primary codes were obtained; then, all the similar codes were categorized based on conceptual and semantic affinity and by the method of asking and comparing at a more abstract level, which resulted in 81 concepts, 48 micro categories and finally 7 broad categories. The broad (main) categories include: exclusion from material resources, exclusion from social relations, exclusion from the power hierarchy, exclusion from the dominant culture, ethnic stigma, exclusion from basic services and social changes. The studied group was excluded from the surrounding society in material and economic dimensions, social relations, dominant culture, power hierarchy, ethnic dimension and receiving basic services. Finally, ethnic exclusion was identified as the central phenomenon and the main root of people's social exclusion. Also, this study showed that in the process of modernization in Iran, this group lost their job (traditional craftsmanship).