نشریه دانش های بومی ایران
پیاپی 17 (بهار و تابستان 1401)

Sustainable-integrated structural, functional, and management systems of water resources with emphasis on understanding the dynamics and co-evolution of coupled human-water systems have created concepts such as environmental hydrology, social hydrology, water sociology, etc. The evolution of the science of hydrology based on the theory of socio-ecological systems faces various challenges, including missing ring of social capital, local management, and regeneration of ecological wisdom governing the common resource, which requires the recognition of the semantic interaction and co-evolution of ecological wisdom and social hydrology. The current descriptive-analytical research formulates a conceptual framework for the development of social hydrology based on ecological wisdom intellectual foundation governing the ancient hydraulic heritage. The analysis of commonalities and differences in ecological wisdom, social hydrology, and their study paths based on comparative analysis emphasizes the realization of new insight in light of ecological wisdom, which, while linking procedural and conceptual approaches, provides a framework for the coupled systems co-evolution, with the potential to fully understand complexities, connections, and feedbacks, transform conflicts into interactions, analyze past events, strengthen the participation of stakeholders, predict long-term consequences of today's decisions, and facilitate the policymaking, decision-making processes, and formulation of efficient management strategies at various local, national, and regional scales.

Indigenous knowledge is the accumulated knowledge, skills, and techniques of a particular community that results from their direct interaction with the environment that should be respected as a source of environmental knowledge. Indigenous knowledge is an important part of the life of local forest communities and plays an important role in their lives. In this research we tried to record the indiginous knoeledge of gum extraction of wild pistachio in Chaharmahal and Bakhtiari province. Snowball sampling method was used to collect information. Data were recorded using semi-structured interviews and by writing information, video recording of events, and taking pictures. Information was analyzed by editing documents, integrating, transforming and highlighting information. The results of this study showed that the local people consider the pistachio tree as an economic plant and strongly avoid from cutting and damaging it, and even try to protect and develop it. Gum is the important byproduct of pistachio tree and gum extraction takes place in different stages including tree selection, rifting, put the bowl, double and triple rifting, purification and cooking the gum. Medicinal use of gum is the most common use of this product. Local resident believe to the technical and principled use of pistachio trees.

This article is the result of a field work written in connection with the documentation and introduction of the technical and aesthetic dimensions of the carpet of the village of Jiria as the most active area of weaving with about 500 active the loom framework in the central province. the texture quality is the most important feature of the Jiriya carpet, which is one of the most important brands of Iranian carpets that unfortunately has not been recognized and introduced.in Jiriya, various designs are woven into three categories. A: Indigenous designs include larch and bergamot (do hashiye, lachak va toranj khorshidi, daayereii, afshan, beyzi va lozi), dastgahi(goldaste), broken mostofi and tabrizi. B. Non-native designs includes kheshti, ravari, zirkhaki, zellol Sultan and haft dervishes. C: Designs that are designed by contemporary designers and includes atlasi, mostofi monhani, farhang, oghabi, koumeei,morghe mahikhar ,takboteh and hajkhanoumi. this research is of fundamental type and research method is descriptive-analytic. The method of data collection is fieldwork.

Zoroastrians of Iran are considered the oldest natives of Iran. After the Arab attack on Iran, they lived in Khorasan for some time and then went to Yazd and Kerman. But some of them moved to India. Qajar period, which coincides with the birth of Zoroastrian-embroidery art (Zartoshti-duzi), Zoroastrians from India, who were mostly cloth merchants, came to Iran and provided a lot of help to Iranian Zoroastrians. As some Indian merchants married Iranian Zoroastrian women and described to their wives about the peacock (a bird that is not native to Iran) and its beauty. Zoroastrian women's mental image of this bird caused various forms of peacocks in Zoroastrian embroidery art. The peacock was very important in the art of the Sasanian era and is reminiscent of the goddess Anahita in Zoroastrianism. Repetition of this pattern symbolically in the clothes of women Zoroastrian artists is a way of reviving their religious thoughts. In this article, an attempt has been made to study the art of Zoroastrian embroidery, which is a native art of Iran, in its birthplace, and to discuss the reasons for the appearance of the peacock motif in this art.

Making metal objects by cold method is known as dovatgeri. Dovatgar artists used to make alchemy with delicate carvings on the bodies of silver and copper vessels and gave them a hundredfold value. Although the history of dovatgri in Shiraz goes back to the early days of this art, there are only a handful of workshops left in this city these days. This research, which is of a basic type and was carried out by a descriptive-analytical method; In addition to the introduction of this indigenous art-industry and its types, its history, formation process and its tools and materials from the perspective of location and use; We are looking to see what is its current position among handicrafts in Shiraz. The method of data collection in this research is in the field, combined with a library and visiting the workshops active in the city of Shiraz, and the preparation of interviews, photos and films of its artists. The findings of the research show that, unfortunately, the indigenous art-industry of davatgari in Shiraz is being forgotten or rather, it is doomed to be forgotten, and the number of davatgari does not exceed the fingers of one hand, and the difficulty...

The "color" element in an artwork can beautifully describe deep human thoughts, emotions, and feelings that may not be seen with the eyes. Therefore, the choice of the color palette type in an artwork can reveal the feelings, wishes, and pains of its creator. Hence, assessing the color palettes of artworks can show the aesthetic aspect and the level of color knowledge of the creator of the work. In this research, the color palettes of three samples of traditional Baluch handwoven have been evaluated for the first time using the instrumental method of reflective spectroscopy and Itten's color theory. The results show that the colors identified in the handwoven were obtained by the traditional dyeing method and using local dye plants (Chaghak, Gol-gaz, Nash, Rodang...). In addition, the colorimetric data confirm the color knowledge of the Baluch people, because the color palette of these handwoven had the least amount of color changes over time. In addition, most of the colors used in these handwoven are "warm and pure" primary and secondary colors and they often follow Itten's "contrast and similar" harmony patterns.

The geography of Iran is a haven of historical farmsteads with specific physical and functional characteristics. These small bio-complexes have a fixed population and physical structures related to agriculture and settlement, and they grew and developed in the centre of Iran from before Islam to the Zand and Qajar periods and then reached a low point in the Pahlavi period. The moot point of the research is the need to know more about the nature of historical residential farmsteads. Many farmsteads, including buildings related to them, are subject to destruction. The purpose of the research is to obtain more information about the locality of farmsteads in the geographical arrangement of Iran, and to this end, the interpretive approach and historical interpretive strategy are used in the form of document research and field studies. According to the study findings, residential farmsteads, as the infinitesimal living complexes, were a subcategory of villages, acting independently or subordinately, and were considered a part of Iran's geographical system. Physical, agricultural and customary areas are their three significant influencers. The physical and agricultural zone is compared to the farmstead's core zone, while the customary area is equivalent to its buffer zone.

In this article, with the aim of investigating and evaluating the material culture left in the cultural zone of Hawraman region, the importance of water in this mountainous region and how to manage and control it has been discussed. In the field research, the results of which show these findings in this research, we tried to answer these questions, what were the principles and methods of water resources management in Hawraman region? And what role have the types of water sources and water structures played in the formation of settlements and the way of life of the communities in the region? In the results of this research, it was found that surface water sources (Sirvan River) and atmospheric precipitation, especially snow with a steep slope in the Hawraman region, have played an important role in the dynamics of the cultural landscape of Hawraman. Based on this, by creating management and transfer networks of water resources in the depths of the valleys and through digging or building canals, it creates water facilities that, while continuing and developing settlements, provide cultural, economic and social communication fields along with livelihood.he does It has been stable in Hawraman from the past until today.

The aim of the present study was to identify poisonous plants for livestock, signs of poisoning, indigenous methods of treatment by exploiting tribes and also to identify medicinal plants for livestock and how to use them and their healing properties. The selection of the population was a statistically responsive sample from the local communities. In this study, the respondent population consisted of Turkmen nomads in the Maravah Tappeh rangelands. In this study, purposive sampling and snowball method were used; a number of experienced exploitation nomads were selected for the initial interview. After designing the topic and gaining their trust and confidence in the research topic, the questionnaire was prepared and its validity and reliability were examined. Simultaneously with the field survey, a number of questionnaires were provided to the selected exploiting tribes. The validity of the questionnaire was calculated and determined by calculating the Cronbach's alpha coefficient for different criteria. The named plants were identified. Finally, 26 poisonous plants and 24 medicinal plants for livestock were introduced by farmers.

The main question in this study is how herders perceive plants in saline and alkaline rangelands and the relation between water, soil and plants. Data collection was done using field walks and semi-structured interviews with herders in Incheh Borun rangeland, Aq Qala county at Golestan province, Iran. Herders mentioned 38 plant species with local names. Traditional knowledge of herders showed that land in Turkmen Sahra is classified into two categories of sour and sweet and ocassionally healthy-unhealthy or good-bad are used instead to describe land. Herders also described seven categories for soil including Shishei (glassy), Shor (sour), Martoob (wet), Naor (small basins), Tappeh (hill), Ghermez (red) and Siah (black) where specific plants grow in each category. The result of this study showed that Turkmen herders carry rich knowledge regarding the description of plants and habitats. The innovation of this study was using Turkmen herders’ traditional knowledge in identification of plants, soil categories and their characteristics which is done for the first time in the region. It is recommended that policymaking in natural resources management of Iran apply buttom-up planning and decision-making in order to use traditional ecological knowledge of local communities.