Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 The Problematic of Iranian Diaspora Identity in the Southern Margin of the Persian Gulf: A Case Study of the Larestani Diaspora The Problematic of Iranian Diaspora Identity in the Southern Margin of the Persian Gulf: A Case Study of the Larestani Diaspora 1 27 104617 10.22059/ijar.2025.400839.459930 FA Ahmad Naderi Associate Professor, Faculty of Social Sciences, University of Tehran, Tehran, Iran 0000-0001-5266-8094 Seyyed Mohammad Hasan Mousavi Faculty of Social Sciences, University of Tehran, Tehran, Iran Journal Article 2025 08 22 <strong>Purpose</strong>- This study explores the question of identity within the Iranian diaspora residing along the southern coast of the Persian Gulf, focusing specifically on the Larestani community. As one of the oldest and most extensive Iranian migrant groups in the region, the Larestani diaspora provides a significant case for understanding the complex interplay between migration, cultural continuity, and identity reconstruction. The research investigates how individual and collective identities are reshaped through continuous interaction with the host society’s social, cultural, and political structures, as well as through migrants’ efforts to preserve transnational ties with their homeland. Identity, in this context, is conceived as a processual, dynamic, and multidimensional phenomenon that gains meaning through historical, religious, and socio-political entanglements rather than as a fixed or static category.<br /><strong>Methodology</strong>- Adopting an interpretive paradigm and a qualitative ethnographic approach, the research is based on multi-sited fieldwork conducted across both Iran’s Larestan region and Gulf host countries. Data were generated primarily through in-depth and narrative interviews with Iranian Larestani migrants. These interviews provided access to lived experiences and subjective accounts of belonging, difference, adaptation, and return. The study employs a combination of purposive and snowball sampling techniques to reach participants, continuing until theoretical saturation was achieved. Data were analyzed using interpretive–thematic analysis to identify underlying meanings and symbolic representations embedded within the participants’ narratives.<br /><strong>Findings-</strong>The findings indicate that Larestani diasporic identity is constructed through an intricate network of cultural, religious, economic, and political dimensions. Key elements such as language, religion, family networks, and transnational economic exchanges between the two shores of the Persian Gulf play a decisive role in maintaining a shared sense of belonging. The research reveals that identity formation among Larestanis involves an ongoing negotiation between inherited traditions and the assimilative pressures of modern host societies. Consequently, their diasporic identity emerges as fluid, fragmented, and yet creatively adaptive—a product of continuous reinterpretation within shifting social contexts.<br /><strong>Conclusion-</strong>The study concludes that the Larestani diaspora exemplifies broader dynamics of Iranian migration in the Persian Gulf, where collective memory, cultural representation, and identity politics intersect. By highlighting the complexity and fluidity of diasporic identity, the research underscores the need to revisit and reconceptualize notions of identity, belonging, and representation in Iranian diaspora studies. It advocates for the application of interpretive and ethnographic approaches that attend to the subjective, intersubjective, and context-dependent dimensions of migratory experience, offering a more nuanced understanding of how Iranian migrants negotiate meaning and continuity across borders   <strong>Purpose</strong>- This study explores the question of identity within the Iranian diaspora residing along the southern coast of the Persian Gulf, focusing specifically on the Larestani community. As one of the oldest and most extensive Iranian migrant groups in the region, the Larestani diaspora provides a significant case for understanding the complex interplay between migration, cultural continuity, and identity reconstruction. The research investigates how individual and collective identities are reshaped through continuous interaction with the host society’s social, cultural, and political structures, as well as through migrants’ efforts to preserve transnational ties with their homeland. Identity, in this context, is conceived as a processual, dynamic, and multidimensional phenomenon that gains meaning through historical, religious, and socio-political entanglements rather than as a fixed or static category.<br /><strong>Methodology</strong>- Adopting an interpretive paradigm and a qualitative ethnographic approach, the research is based on multi-sited fieldwork conducted across both Iran’s Larestan region and Gulf host countries. Data were generated primarily through in-depth and narrative interviews with Iranian Larestani migrants. These interviews provided access to lived experiences and subjective accounts of belonging, difference, adaptation, and return. The study employs a combination of purposive and snowball sampling techniques to reach participants, continuing until theoretical saturation was achieved. Data were analyzed using interpretive–thematic analysis to identify underlying meanings and symbolic representations embedded within the participants’ narratives.<br /><strong>Findings-</strong>The findings indicate that Larestani diasporic identity is constructed through an intricate network of cultural, religious, economic, and political dimensions. Key elements such as language, religion, family networks, and transnational economic exchanges between the two shores of the Persian Gulf play a decisive role in maintaining a shared sense of belonging. The research reveals that identity formation among Larestanis involves an ongoing negotiation between inherited traditions and the assimilative pressures of modern host societies. Consequently, their diasporic identity emerges as fluid, fragmented, and yet creatively adaptive—a product of continuous reinterpretation within shifting social contexts.<br /><strong>Conclusion-</strong>The study concludes that the Larestani diaspora exemplifies broader dynamics of Iranian migration in the Persian Gulf, where collective memory, cultural representation, and identity politics intersect. By highlighting the complexity and fluidity of diasporic identity, the research underscores the need to revisit and reconceptualize notions of identity, belonging, and representation in Iranian diaspora studies. It advocates for the application of interpretive and ethnographic approaches that attend to the subjective, intersubjective, and context-dependent dimensions of migratory experience, offering a more nuanced understanding of how Iranian migrants negotiate meaning and continuity across borders   https://ijar.ut.ac.ir/article_104617_aca10ba1e76717da6747cd885d192445.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 The activity of family women in dealing with the drivers of governance in the Safavid era The activity of family women in dealing with the drivers of governance in the Safavid era 29 46 101255 10.22059/ijar.2025.388317.459899 FA Zahra Sadat Keshavarz Ph.D. in History of Shi&amp;#039;ism, Faculty of Literature and Humanities, University of Isfahan, Isfahan, Iran. Muslim Taheri Assistant Professor, Department of Shia Studies, Faculty of Theology, Farabi Campus, University of Tehran, Qom, Iran. Journal Article 2025 01 07 <strong>Purpose</strong>- Reflecting on the family as a basic life requires looking at social history, but the loss of the social dimension of history in Iran has been a stubborn obstacle to this reflection. Despite the fact that the family is always introduced as the basic community, it is an institution that is extremely influential in the public life of society, and its small scale does not mean that it is unimportant, and precisely for this reason, the mutual effects of this institution with other institutions have always been a place of reflection. Despite the fact that the family is always introduced as the basic community, it is an institution that is extremely influential in the public life of society, and its small scale does not mean that it is unimportant, and precisely for this reason, the mutual effects of this institution with four other prominent institutions in sociology have always been a place of investigation and reflection. Basically, it can be said that sociology has strict standards for assigning the title of institution to some structures, and only five structures have succeeded in obtaining the other standards, which are the political institution, the economic institution, the educational institution, the religious institution, and the family institution. Even the sheer magnitude of structures other than the family to which sociology has assigned the title of institution can indicate the importance of the family in this complex. Part of this importance is due to the fact that the family can be the source of actions that, if the conditions are continuous and available, affect other institutions. For example, and in line with the subject of the present study, the actions of women as a fundamental part of the family, if diversified and if some repeated patterns are broken, can also affect institutions with larger scales. At the same time, the family can also be a place of influence from other institutions, and for example, the type of policies of the governance structure can become drivers in the family area.<br /><strong>Methodology</strong>- Accordingly, the main question of the research is whether the actions of women in the Safavid era were uniform or diverse? And was there a possible relationship between these actions and the drivers of Safavid governance? The present study has focused on the hypothesis that there are relationships between women's actions and the drivers of governance in the Safavid era, but has also searched for traditional and emotional action. The present study, using a descriptive-analytical method based on the analysis of historical data in Max Weber's theory, indicates the existence of women's actions in the Safavid era despite some restrictive family stereotypes.<br /><strong>Findings-</strong> The interdisciplinary approach of the present study, based on Weber's theory of categorization of types of actions and searching for these actions based on limited data related to women of the Safavid period, tried to reflect the meaning that despite the Safavid era being a relatively brilliant example of unprecedented changes in the political, social, and cultural spheres, it seems that when it comes to opening the door to courageous roles for women, it has had a very condescending approach and considered women worthy only of roles limited to the family framework and within the said framework, it has been content with only assigned roles and has created such a situation mainly through some governance drivers. Traditional actions and emotional actions have generally been a function of drivers such as the Safavid news base and the implementation of restrictive laws. These actions are influenced by drivers such as raising children in stages, childbearing, sexual capacities, housekeeping, manual activities, animal husbandry, agriculture, wool spinning, and the like, and motherhood regarding the aforementioned traditional and emotional actions <strong>Purpose</strong>- Reflecting on the family as a basic life requires looking at social history, but the loss of the social dimension of history in Iran has been a stubborn obstacle to this reflection. Despite the fact that the family is always introduced as the basic community, it is an institution that is extremely influential in the public life of society, and its small scale does not mean that it is unimportant, and precisely for this reason, the mutual effects of this institution with other institutions have always been a place of reflection. Despite the fact that the family is always introduced as the basic community, it is an institution that is extremely influential in the public life of society, and its small scale does not mean that it is unimportant, and precisely for this reason, the mutual effects of this institution with four other prominent institutions in sociology have always been a place of investigation and reflection. Basically, it can be said that sociology has strict standards for assigning the title of institution to some structures, and only five structures have succeeded in obtaining the other standards, which are the political institution, the economic institution, the educational institution, the religious institution, and the family institution. Even the sheer magnitude of structures other than the family to which sociology has assigned the title of institution can indicate the importance of the family in this complex. Part of this importance is due to the fact that the family can be the source of actions that, if the conditions are continuous and available, affect other institutions. For example, and in line with the subject of the present study, the actions of women as a fundamental part of the family, if diversified and if some repeated patterns are broken, can also affect institutions with larger scales. At the same time, the family can also be a place of influence from other institutions, and for example, the type of policies of the governance structure can become drivers in the family area.<br /><strong>Methodology</strong>- Accordingly, the main question of the research is whether the actions of women in the Safavid era were uniform or diverse? And was there a possible relationship between these actions and the drivers of Safavid governance? The present study has focused on the hypothesis that there are relationships between women's actions and the drivers of governance in the Safavid era, but has also searched for traditional and emotional action. The present study, using a descriptive-analytical method based on the analysis of historical data in Max Weber's theory, indicates the existence of women's actions in the Safavid era despite some restrictive family stereotypes.<br /><strong>Findings-</strong> The interdisciplinary approach of the present study, based on Weber's theory of categorization of types of actions and searching for these actions based on limited data related to women of the Safavid period, tried to reflect the meaning that despite the Safavid era being a relatively brilliant example of unprecedented changes in the political, social, and cultural spheres, it seems that when it comes to opening the door to courageous roles for women, it has had a very condescending approach and considered women worthy only of roles limited to the family framework and within the said framework, it has been content with only assigned roles and has created such a situation mainly through some governance drivers. Traditional actions and emotional actions have generally been a function of drivers such as the Safavid news base and the implementation of restrictive laws. These actions are influenced by drivers such as raising children in stages, childbearing, sexual capacities, housekeeping, manual activities, animal husbandry, agriculture, wool spinning, and the like, and motherhood regarding the aforementioned traditional and emotional actions https://ijar.ut.ac.ir/article_101255_0e0fa7fe9f510d6550bac73c4d093aad.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 Fundamental binaries in Iranian and ancient Mesopotamian creation myths Fundamental binaries in Iranian and ancient Mesopotamian creation myths 47 63 97654 10.22059/ijar.2024.374834.459858 FA Diana رستمی نژادان Faculty of Social Sciences, University of Tehran Ebrahim Fayaz Associate Professor, Department of Anthropology, Faculty of Social Sciences, University of Tehran, Tehran, Iran Journal Article 2024 04 13 <strong>Purpose</strong>- The purpose of this article is to examine the issue of confrontations in the creation myths of Iran and ancient Mesopotamia and is based on the study of a group of key symbols in the creation myths. The research method is a structural and comparative study of myths and religions.<br /><strong>Methodology</strong>- The tool for collecting information is the use of written and library sources; specifically, mythological and archaeological sources and books. Creation myths include numerous narratives and scattered systems, and our criterion for selecting these myths as creation myths is the themes that discuss creation. In conducting the research, the confrontations that are explicitly mentioned, such as conflict and argument, and implicitly mentioned, such as debate and dialogue, in the text of the myths have been taken into account.<br /><strong>Findings</strong>- According to the findings of this study, a chain of oppositions has been repeated in the creation myths that determines the semantic structure of these myths. Oppositions such as animal husbandry-agriculture, plant-tree, ram-governor, number three-number seven, lapis lazuli-gold are among these oppositions. These oppositions are based on the primary and fundamental opposition of darkness-light or sacred-profane that divides the world and the universe into two main parts, and according to it, existence and the universe ultimately belong to one of these two cosmological realms of darkness-light. The oppositional structure in creation myths serves as an infrastructure that organizes the multiplicity of narratives and the differences of different perspectives and symbols around a common and specific meaning. Reciprocal pairs are a theme beyond expressing the opposition of phenomena, but rather indicate the existence of the law of interaction and duality, in other words, a pair that guides the principle of life and the universe.<br /><strong>Conclusion</strong>- From this perspective, creation narratives simultaneously determine the nature and symbolic and ontological status of phenomena. These myths are not just a vague and symbolic expression of creation; rather, they discuss the relationships between the phenomena of creation and the affairs of existence and the laws governing them. This more than anything points to the important position of this type of myth in the study of mythology and religions. Given these findings, it explains to a large extent an important group of ambiguities in the study of mythology, such as the symbolic meaning of the tree or plant of life in creation myths and the discussion of creation in different religions. Rules and generalities play a key role in myth, and in order to study myths and ancient texts, we are obliged to recognize these rules, the most important of which are the oppositions and dualities that are rooted in the two foundations of the creation system. This duality or duality is so important that all phenomena can be deciphered based on it. Accordingly, although the mythological system presents a symbolic and sometimes simple set of themes, behind it lies a vast system of meaning and order of creation that it utilizes in a specific way. Even gods and smaller phenomena such as types of minerals, chronology and calendars, and cultural rituals are formed based on this duality <strong>Purpose</strong>- The purpose of this article is to examine the issue of confrontations in the creation myths of Iran and ancient Mesopotamia and is based on the study of a group of key symbols in the creation myths. The research method is a structural and comparative study of myths and religions.<br /><strong>Methodology</strong>- The tool for collecting information is the use of written and library sources; specifically, mythological and archaeological sources and books. Creation myths include numerous narratives and scattered systems, and our criterion for selecting these myths as creation myths is the themes that discuss creation. In conducting the research, the confrontations that are explicitly mentioned, such as conflict and argument, and implicitly mentioned, such as debate and dialogue, in the text of the myths have been taken into account.<br /><strong>Findings</strong>- According to the findings of this study, a chain of oppositions has been repeated in the creation myths that determines the semantic structure of these myths. Oppositions such as animal husbandry-agriculture, plant-tree, ram-governor, number three-number seven, lapis lazuli-gold are among these oppositions. These oppositions are based on the primary and fundamental opposition of darkness-light or sacred-profane that divides the world and the universe into two main parts, and according to it, existence and the universe ultimately belong to one of these two cosmological realms of darkness-light. The oppositional structure in creation myths serves as an infrastructure that organizes the multiplicity of narratives and the differences of different perspectives and symbols around a common and specific meaning. Reciprocal pairs are a theme beyond expressing the opposition of phenomena, but rather indicate the existence of the law of interaction and duality, in other words, a pair that guides the principle of life and the universe.<br /><strong>Conclusion</strong>- From this perspective, creation narratives simultaneously determine the nature and symbolic and ontological status of phenomena. These myths are not just a vague and symbolic expression of creation; rather, they discuss the relationships between the phenomena of creation and the affairs of existence and the laws governing them. This more than anything points to the important position of this type of myth in the study of mythology and religions. Given these findings, it explains to a large extent an important group of ambiguities in the study of mythology, such as the symbolic meaning of the tree or plant of life in creation myths and the discussion of creation in different religions. Rules and generalities play a key role in myth, and in order to study myths and ancient texts, we are obliged to recognize these rules, the most important of which are the oppositions and dualities that are rooted in the two foundations of the creation system. This duality or duality is so important that all phenomena can be deciphered based on it. Accordingly, although the mythological system presents a symbolic and sometimes simple set of themes, behind it lies a vast system of meaning and order of creation that it utilizes in a specific way. Even gods and smaller phenomena such as types of minerals, chronology and calendars, and cultural rituals are formed based on this duality https://ijar.ut.ac.ir/article_97654_439568cda11d9acd86b1aaeb9005fcd6.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 An exploration of love in Azerbaijani Folklore Saray abd Shakespeare’s Hamlet Based on the comparative studies of the American school An exploration of love in Azerbaijani Folklore Saray abd Shakespeare’s Hamlet Based on the comparative studies of the American school 64 80 100152 10.22059/ijar.2025.383949.459893 FA Pejman Dadkhah Assistant Professor, Iqbal Lahori Institute of Higher Education, Mashhad, Iran Zahra Hosseiniazam 1. Ph.D. Candidate, faculty of Arts, Islamic Azad University, Tehran, Iran Journal Article 2024 10 17 <strong>Purpose</strong>- This research aims to study the similarities and differences in Azerbaijani and European perspectives on themes of love, the role of the beloved, and how they view love and concepts related to it. It does so by comparing the character of Saray in Azerbaijani folklore and Ophelia in Shakespeare’s Hamlet based on the American School of Comparative Literature and yet the benefit of this kind of literary research is to describe and understand and understand literary works as well as possible.<br /><strong>Methodology</strong>- The present research follows a descriptive-analytical method, with qualitative data analysis. First, the Saray legend was studied using library resources, and the most well-known and popular version was extracted from various sources. Then, Hamlet was analyzed from the perspective of the love between Hamlet and Ophelia. To conduct a comparative analysis of Saray and Ophelia, and their respective loves, information was gathered in line with the American School of Comparative Literature. With this approach, the study aims to describe, analyze, compare, and draw conclusions to reach the stated objectives.<br /><strong>Findings</strong>- This research reveals both the differences and similarities between Azerbaijani and European cultures in past centuries regarding concepts such as the status of women, honesty, fidelity in love, and the issue of suicide. In Azerbaijani tribal culture, women are independent and influential, while in the European aristocratic culture portrayed in Hamlet, women are depicted as submissive and vulnerable to influence.This freedom of women can be considered one of the ways to distinguish the culture of Azerbaijan from the elite culture and the properties of the fifteenth century Europe, which the play Hamlet says is open. In Azerbaijani tribal culture, honesty, especially in the context of love, is ingrained, whereas in European courtly culture, deceit in love to fulfill sexual desires seems more probable. It can be an example of the freedom of emotional relationships from the boundaries of commitment in European culture at the time, especially among the noble class. From this point of view, this difference may be considered the most important difference in the two cultures examined by Azerbaijani and European at the time and place discussed. Moreover, loyalty in love is understood as an ethical virtue by women in both cultures. Suicide, when motivated by love preservation as seen in Saray’s story, is admired in Azerbaijani tribal culture, while in Hamlet, the nature of suicide conflicts with the moral values of the European society at that time. In this sense, Ophelia's suicide is a source of regret, sorrow, and misconduct in 15th-century European culture.<br /><strong>Conclusion</strong>- Ultimately, this comparative study highlights the similarities and differences between Azerbaijani and European cultures of past centuries concerning their attitudes toward love, the role of women, honesty and loyalty in love, and the act of suicide. It shows that love, although a global experience, has its meanings and manifestations in different cultural platforms, different and unique. <strong>Purpose</strong>- This research aims to study the similarities and differences in Azerbaijani and European perspectives on themes of love, the role of the beloved, and how they view love and concepts related to it. It does so by comparing the character of Saray in Azerbaijani folklore and Ophelia in Shakespeare’s Hamlet based on the American School of Comparative Literature and yet the benefit of this kind of literary research is to describe and understand and understand literary works as well as possible.<br /><strong>Methodology</strong>- The present research follows a descriptive-analytical method, with qualitative data analysis. First, the Saray legend was studied using library resources, and the most well-known and popular version was extracted from various sources. Then, Hamlet was analyzed from the perspective of the love between Hamlet and Ophelia. To conduct a comparative analysis of Saray and Ophelia, and their respective loves, information was gathered in line with the American School of Comparative Literature. With this approach, the study aims to describe, analyze, compare, and draw conclusions to reach the stated objectives.<br /><strong>Findings</strong>- This research reveals both the differences and similarities between Azerbaijani and European cultures in past centuries regarding concepts such as the status of women, honesty, fidelity in love, and the issue of suicide. In Azerbaijani tribal culture, women are independent and influential, while in the European aristocratic culture portrayed in Hamlet, women are depicted as submissive and vulnerable to influence.This freedom of women can be considered one of the ways to distinguish the culture of Azerbaijan from the elite culture and the properties of the fifteenth century Europe, which the play Hamlet says is open. In Azerbaijani tribal culture, honesty, especially in the context of love, is ingrained, whereas in European courtly culture, deceit in love to fulfill sexual desires seems more probable. It can be an example of the freedom of emotional relationships from the boundaries of commitment in European culture at the time, especially among the noble class. From this point of view, this difference may be considered the most important difference in the two cultures examined by Azerbaijani and European at the time and place discussed. Moreover, loyalty in love is understood as an ethical virtue by women in both cultures. Suicide, when motivated by love preservation as seen in Saray’s story, is admired in Azerbaijani tribal culture, while in Hamlet, the nature of suicide conflicts with the moral values of the European society at that time. In this sense, Ophelia's suicide is a source of regret, sorrow, and misconduct in 15th-century European culture.<br /><strong>Conclusion</strong>- Ultimately, this comparative study highlights the similarities and differences between Azerbaijani and European cultures of past centuries concerning their attitudes toward love, the role of women, honesty and loyalty in love, and the act of suicide. It shows that love, although a global experience, has its meanings and manifestations in different cultural platforms, different and unique. https://ijar.ut.ac.ir/article_100152_af9bd7cbea5c6192e9d2492dd6decc57.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 Anthropological study of the role of nutrition in cancer prevalence (Study community: Turkmen people) Anthropological study of the role of nutrition in cancer prevalence (Study community: Turkmen people) 81 102 100192 10.22059/ijar.2025.376218.459871 FA Payam Sadrieh Ph.D. Student of Anthropology, Department of social Sciences, Central Tehran Branch, Islamic Azad University, Tehran, Iran Vahid Rashidvash Assistant Professor of Anthropology, Central Tehran Branch, Islamic Azad University; Tehran, Iran Yaghoob SHARBATIAN Department of social Sciences, Garmasar branch, Islamic Azad University, garmsar, Iran Ali Baseri Assistant Professo Faculty of Social Sciences, Islamic Azad University of Central Tehran Branch, Tehran, Iran Journal Article 2024 05 07 <strong>Purpose</strong>- The issue of health and maintaining it is one of the most basic and obvious needs of human societies. The findings of medical knowledge indicate that public health is directly related to the nutritional system, which is a cultural issue. The population studied in this research has a very high cancer risk compared to the international standard level.Studying the nutritional system in the studied society from a cultural perspective and knowing the cultural views and beliefs that have been involved in the formation of the nutritional system in this society is a way to discover the causes that are one of the main causes of malignant gastrointestinal diseases in the studied society.Considering that the knowledge of anthropology in our country is less in the field of medical anthropology and with the problematic approach of this knowledge, in this article, it is possible to achieve patterns in interdisciplinary interaction that will ultimately lead to the study and improvement of the level of public health. The main purpose of this article was to identify the cultural factors of the nutrition system in the studied community and its role in the high prevalence of gastrointestinal cancer among Turkmen.<br /><strong>Methodology-</strong> The research method in this article is qualitative and was formed with an ethnographic approach. The most technique in this study was the semi-structured interview technique. In addition, part of the data collection was done through documentary studies and observation. The method of data analysis and interpretation was chosen based on Levi-Strauss' theory of structuralism, especially his food triangle, as well as Clifford Geertz's interpretative semiotics.<br /><strong>Findings-</strong> The findings of the article indicate that some factors play a role in the incidence of cancer in the studied community. In many cases, Turkmens use dangerous food patterns that increase the risk of gastrointestinal cancer, including unhealthy and inappropriate cooking methods in their traditional diet. In this article, the nutrition system was discussed from the three perspectives of raw materials, cooking methods, and the symbolic role of beliefs in shaping the nutrition system and cooking methods in the studied society.The primary ingredients in the food basket of the studied society are cereals, especially wheat and its products, which are mostly consumed in the form of bread, red meat and rice. The way of cooking traditional foods is mostly based on frying with hot oil, which is one of the unhealthy ways of cooking, and in the food triangle of Strauss, the largest share is devoted to incomplete fermentation cooking. In cooking, half-baked food is mostly done by tandoori or grilling method, which results in incomplete cooking of food.<br /><strong>Conclusion</strong>- The results indicate that the nutritional system in the studied community tends to increase the risk of gastrointestinal diseases, including cancer. Excessive consumption of some foods such as grains and red meat and improper cooking methods and not using some useful and effective foods in prevention such as vegetables and fruits are among the factors that increase the risk of gastrointestinal cancer in this region. Also, the system of beliefs and convictions rooted in the cultural structure of the Turkmen people fuels this style of nutrition. These three were found to be effective in forming a type of nutrition that increases the susceptibility to cancer. Raw materials and cooking method directly and the belief system facilitating the use of food are among the factors that increase the risk of gastrointestinal cancer in the cultural system of the studied society.   <strong>Purpose</strong>- The issue of health and maintaining it is one of the most basic and obvious needs of human societies. The findings of medical knowledge indicate that public health is directly related to the nutritional system, which is a cultural issue. The population studied in this research has a very high cancer risk compared to the international standard level.Studying the nutritional system in the studied society from a cultural perspective and knowing the cultural views and beliefs that have been involved in the formation of the nutritional system in this society is a way to discover the causes that are one of the main causes of malignant gastrointestinal diseases in the studied society.Considering that the knowledge of anthropology in our country is less in the field of medical anthropology and with the problematic approach of this knowledge, in this article, it is possible to achieve patterns in interdisciplinary interaction that will ultimately lead to the study and improvement of the level of public health. The main purpose of this article was to identify the cultural factors of the nutrition system in the studied community and its role in the high prevalence of gastrointestinal cancer among Turkmen.<br /><strong>Methodology-</strong> The research method in this article is qualitative and was formed with an ethnographic approach. The most technique in this study was the semi-structured interview technique. In addition, part of the data collection was done through documentary studies and observation. The method of data analysis and interpretation was chosen based on Levi-Strauss' theory of structuralism, especially his food triangle, as well as Clifford Geertz's interpretative semiotics.<br /><strong>Findings-</strong> The findings of the article indicate that some factors play a role in the incidence of cancer in the studied community. In many cases, Turkmens use dangerous food patterns that increase the risk of gastrointestinal cancer, including unhealthy and inappropriate cooking methods in their traditional diet. In this article, the nutrition system was discussed from the three perspectives of raw materials, cooking methods, and the symbolic role of beliefs in shaping the nutrition system and cooking methods in the studied society.The primary ingredients in the food basket of the studied society are cereals, especially wheat and its products, which are mostly consumed in the form of bread, red meat and rice. The way of cooking traditional foods is mostly based on frying with hot oil, which is one of the unhealthy ways of cooking, and in the food triangle of Strauss, the largest share is devoted to incomplete fermentation cooking. In cooking, half-baked food is mostly done by tandoori or grilling method, which results in incomplete cooking of food.<br /><strong>Conclusion</strong>- The results indicate that the nutritional system in the studied community tends to increase the risk of gastrointestinal diseases, including cancer. Excessive consumption of some foods such as grains and red meat and improper cooking methods and not using some useful and effective foods in prevention such as vegetables and fruits are among the factors that increase the risk of gastrointestinal cancer in this region. Also, the system of beliefs and convictions rooted in the cultural structure of the Turkmen people fuels this style of nutrition. These three were found to be effective in forming a type of nutrition that increases the susceptibility to cancer. Raw materials and cooking method directly and the belief system facilitating the use of food are among the factors that increase the risk of gastrointestinal cancer in the cultural system of the studied society.   https://ijar.ut.ac.ir/article_100192_567ccff71e4d85027d637dbb7ceb63c4.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 Investigating the effects of earthquakes on the structure of rural families (A case study of Kuik villages on Zahab Bridge after the 2016 earthquake Investigating the effects of earthquakes on the structure of rural families (A case study of Kuik villages on Zahab Bridge after the 2016 earthquake 103 123 102215 10.22059/ijar.2025.388235.459900 FA Ayman Sadat Sokhni phd student of social development of Tehran University Mousa Anbari Associate Professor, Department of Social Development, University of Tehran Journal Article 2025 01 07 <strong>Purpose</strong>- This study examines the social changes in families after the Sar-e-Pol-e-Zahab earthquake in 2017. The main question is what are the social changes in the family after the disaster and whether the earthquake and its relief process have affected the traditional foundations of the family, including the power structure and behavioral patterns of the family?<br /><strong>Methodology</strong>- The research method was a qualitative method using semi-structured in-depth interviews (12 families) and focus groups (13 groups) in the villages of "Koyik", "Shamshiri" and "Tami Hawas". The data were also analyzed using thematic analysis technique. The sample size includes thirteen focus groups and twelve semi-structured in-depth interviews from the key informants.<br /><strong>Findings</strong>- In the categorization of data extracted from interviews, the following central categories were obtained: “female leadership and precedence”, “normative rupture”, “increasing individualism in the family”, “increasing economic independence of women”, “changing dietary habits”, “changing sleep-wake cycle and increasing night waking”, and “changing young girls’ clothing from the indigenous style to the national style”. Among the results, the issue of weakening the patriarchal culture before the earthquake and the new leadership of women in advancing new family and social activities is very important. Because this new event has brought with it other forms of changes in lifestyle, health and eating habits. A more comprehensive understanding of the earthquake's consequences necessitates tracking these changes over time and examining their trajectory.<br /><strong>Conclusion</strong>s- The changes that occurred as a result of the earthquake, while leading to challenges such as increased family conflicts, have created opportunities for redefining new norms and values ​​in the family and local groups. The present study has attempted to provide an understanding of social changes after the earthquake, but this picture is related to a specific place and time period. And to fully understand the consequences of the earthquake, it is necessary to conduct more research and apply more findings to design practical and executive policies in the disaster field. <strong>Purpose</strong>- This study examines the social changes in families after the Sar-e-Pol-e-Zahab earthquake in 2017. The main question is what are the social changes in the family after the disaster and whether the earthquake and its relief process have affected the traditional foundations of the family, including the power structure and behavioral patterns of the family?<br /><strong>Methodology</strong>- The research method was a qualitative method using semi-structured in-depth interviews (12 families) and focus groups (13 groups) in the villages of "Koyik", "Shamshiri" and "Tami Hawas". The data were also analyzed using thematic analysis technique. The sample size includes thirteen focus groups and twelve semi-structured in-depth interviews from the key informants.<br /><strong>Findings</strong>- In the categorization of data extracted from interviews, the following central categories were obtained: “female leadership and precedence”, “normative rupture”, “increasing individualism in the family”, “increasing economic independence of women”, “changing dietary habits”, “changing sleep-wake cycle and increasing night waking”, and “changing young girls’ clothing from the indigenous style to the national style”. Among the results, the issue of weakening the patriarchal culture before the earthquake and the new leadership of women in advancing new family and social activities is very important. Because this new event has brought with it other forms of changes in lifestyle, health and eating habits. A more comprehensive understanding of the earthquake's consequences necessitates tracking these changes over time and examining their trajectory.<br /><strong>Conclusion</strong>s- The changes that occurred as a result of the earthquake, while leading to challenges such as increased family conflicts, have created opportunities for redefining new norms and values ​​in the family and local groups. The present study has attempted to provide an understanding of social changes after the earthquake, but this picture is related to a specific place and time period. And to fully understand the consequences of the earthquake, it is necessary to conduct more research and apply more findings to design practical and executive policies in the disaster field. https://ijar.ut.ac.ir/article_102215_0e157aa9f4e3ada2ee6267dcb79e1acc.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 Metaphorical analysis of conceptualization of "masculinity" in Persian Twitter Metaphorical analysis of conceptualization of "masculinity" in Persian Twitter 124 148 102938 10.22059/ijar.2025.375009.459860 FA Zohre Bavali Ph.D Student of Communication Science ,The University of Tehran Abdollah Bicharanlou Associate Professor, The University of Tehran Journal Article 2024 04 12 <strong>Purpose</strong>-  Today, with the intensification of the mediaization process, especially the expansion of the use of social media, these media are intertwined with the daily lives of many people, and many of their specialized and daily activities are carried out on social media. Social media have become a broad public domain that provides a platform for the development and dissemination of discourses. Therefore, in order to understand the dynamics of various discourses, one cannot ignore the study of various actions of individuals in social media. Understanding how concepts are constructed in a cultural field is a way to study and understand that cultural field. Man, manhood, and masculinity are abstract gender concepts, the most important ways of conceptualizing them are metaphors related to these concepts. Metaphor in contemporary metaphor theory (cognitive approach to metaphor) is not only a rhetorical device but also the basis of our understanding and a major part of our conceptual system is built by conceptual metaphors. Accordingly, the purpose of the present study is to analyze the metaphorical conceptualization of masculinity and masculinity on Persian Twitter.<br /><strong>Methodology</strong>: In this study, using the tools available in cognitive linguistics, the conceptualization of masculinity and masculinity on Persian Twitter was examined. Tweets shared on the Twitter (X) program on the occasion of Men's Day in two-month periods (January 1402 and January 1401) were analyzed. Using semiotic analysis as a data analysis method, the conceptual metaphors in each tweet were extracted as the main signifiers, and the implicit and broader implications of the metaphors were discussed according to the components of the conceptual metaphor.<br /><strong>Findings</strong>: Based on the analysis of tweets shared with the hashtags of Man Day, Man, and Masculinity, it was determined that the metaphorical conceptualization of "masculinity" and "masculinity" took place in 14 macro-conceptual domains: "universalism and non-identification with masculinity", "strength and power", "capital and property", "action and performance", "objects", "good qualities", "solid structures", "supernatural", "display", "nature and natural elements", "purpose and goal", "emotion", "war and struggle", "animal", and "knowledge and skill".<br /><strong>Conclusion</strong>: The metaphors extracted in this study are in line with the patriarchal discourse and reproduce the position of men as superior beings with inherent power and make this power appear legitimate and natural. These metaphors portray the social and cultural differences between men and women, which are often due to social and historical structures, as inherent and unchangeable characteristics. Therefore, the concept of “masculinity” is not only defined in terms of male power and authority, but this power is justified and legitimated as a natural and entitled right of men <strong>Purpose</strong>-  Today, with the intensification of the mediaization process, especially the expansion of the use of social media, these media are intertwined with the daily lives of many people, and many of their specialized and daily activities are carried out on social media. Social media have become a broad public domain that provides a platform for the development and dissemination of discourses. Therefore, in order to understand the dynamics of various discourses, one cannot ignore the study of various actions of individuals in social media. Understanding how concepts are constructed in a cultural field is a way to study and understand that cultural field. Man, manhood, and masculinity are abstract gender concepts, the most important ways of conceptualizing them are metaphors related to these concepts. Metaphor in contemporary metaphor theory (cognitive approach to metaphor) is not only a rhetorical device but also the basis of our understanding and a major part of our conceptual system is built by conceptual metaphors. Accordingly, the purpose of the present study is to analyze the metaphorical conceptualization of masculinity and masculinity on Persian Twitter.<br /><strong>Methodology</strong>: In this study, using the tools available in cognitive linguistics, the conceptualization of masculinity and masculinity on Persian Twitter was examined. Tweets shared on the Twitter (X) program on the occasion of Men's Day in two-month periods (January 1402 and January 1401) were analyzed. Using semiotic analysis as a data analysis method, the conceptual metaphors in each tweet were extracted as the main signifiers, and the implicit and broader implications of the metaphors were discussed according to the components of the conceptual metaphor.<br /><strong>Findings</strong>: Based on the analysis of tweets shared with the hashtags of Man Day, Man, and Masculinity, it was determined that the metaphorical conceptualization of "masculinity" and "masculinity" took place in 14 macro-conceptual domains: "universalism and non-identification with masculinity", "strength and power", "capital and property", "action and performance", "objects", "good qualities", "solid structures", "supernatural", "display", "nature and natural elements", "purpose and goal", "emotion", "war and struggle", "animal", and "knowledge and skill".<br /><strong>Conclusion</strong>: The metaphors extracted in this study are in line with the patriarchal discourse and reproduce the position of men as superior beings with inherent power and make this power appear legitimate and natural. These metaphors portray the social and cultural differences between men and women, which are often due to social and historical structures, as inherent and unchangeable characteristics. Therefore, the concept of “masculinity” is not only defined in terms of male power and authority, but this power is justified and legitimated as a natural and entitled right of men https://ijar.ut.ac.ir/article_102938_738ec4e25adc68de57b90e362d38a6f9.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 Inter generational differences in the representation of the female identity Case Study: Culinary Culture and Food Economics in the Everyday Speech of Mothers and Daughters Inter generational differences in the representation of the female identity Case Study: Culinary Culture and Food Economics in the Everyday Speech of Mothers and Daughters 149 176 103269 10.22059/ijar.2025.391300.459917 FA FARIDEH MADJIDI KHAMENEH The research Institute of Cultural Heritage and Tourism Journal Article 2025 05 01 <strong>Purpose</strong>-  Due to the expansion of communications, technological advances in means of living, and rapid cultural, social, and economic changes in lifestyle, especially in transitional societies, the perception of women by new generations has become different from that of previous generations. Being a housewife means managing the home and family efficiently and effectively. It is an identity that includes various roles, skills and characteristics. One of these characteristics is cooking and food management skills. Intergenerational differences in cooking culture often lead to disagreements and conflicts between mothers and daughters. One of the important issues in the field of family pathology is the lack of attention and proper understanding of the generational differences between mothers and daughters in managing the home, which causes drastic changes in the structure of relationships, disorder and crises between parents and children, and ultimately a generational gap. The crisis of family relationships causes the role of the home to be shaken as the first center of common life in the socialization of children. The main question of the research is how intergenerational differences in the representation of the identity of the housewife. To find the answer, the researcher has conducted a case study to explain the differences in cooking culture and food management among two generations of mothers and daughters of the Gunai (Central Shabestar) living in Tehran, through various aspects of the housewife.<strong>Methodology</strong>- The research method is qualitative with a phenomenological approach and analysis of semi-structured interviews with 30 mothers and daughters of Gunai (Central Shabestar) residing in Tehran regarding culinary culture and food management. Participants (mothers born in the 40s and 50s / daughters born in the 70s and 80s) were selected through purposive sampling and snowball method. From the analysis of the interview texts and daily speech between mothers and daughters, semantic units were identified and by integrating them, sub-themes and main themes were determined and finally the central theme of the Kodbanu identity was extracted from the perspective of culinary culture and food management. The main themes include 1- culinary knowledge and standard foods, 2- knowledge of food storage and warehousing, 3- knowledge of food consumption and food distribution, 4- food culture and participation in social harmony, and 5- the role of food in women's agency.<strong>Findings</strong>- The findings indicate: 1- The fluid identity of the female cook among generations and the changing criteria of culinary culture and food management. 2- The difference in the generations' view of the social capital of culinary knowledge and food economics. 3- The changing nature of social stigmas due to the changing roles of women in the home. 4- The difference in the two generations' perception of women's power and social agency in culinary culture due to changing lifestyles. 5- Changing vocabulary in speech between mothers and daughters regarding cooking and culinary culture 6- The impact of the Internet and virtual networks in changing the standards of culinary culture and food management. 7- The emergence of constant comparisons of culinary skills between generations and creating conflict and strife between mothers and daughters. 8- Increased verbal violence and aggression between mothers and daughters due to differences in perception regarding cooking and food management, which can lead to a deep intergenerational gap.<strong>Conclusion</strong>s: If intergenerational differences in household management are not properly explained, the transmission of family culture and values will encounter difficulties, the effects of which can lead to generational gaps and emotional ruptures between family members. The lack of understanding of the values and behavioral patterns of each generation by the other generation, the nervousness and inflexibility in accepting innovations and creativity in the culinary culture of the younger generation by mothers, narrows the field for children and causes discouragement, lack of self-confidence, and discouragement of young people. The results show that although there is no difference between mothers and daughters regarding the acquisition of cooking knowledge and food management as one of the characteristics of women in the household, there is a difference between generations in the representation of its criteria and characteristics, and it is suggested that attention be paid to the following: 1- Changing the value system of the generations of mothers and children 2- Changing the social order and differences in lifestyle between generations 3- Paying attention to issues related to the desire for control in the generation of mothers and the desire for independence in the generation of daughters4- Paying attention to the degree of acceptance of differences by generations. 4- Paying attention to the interactive and synergistic relationship between language and other parts of culture and the place of food semiotics in family speech of different generations. 5- The need for young researchers to become skilled and strengthen their perspective on everyday speech (as a tangible matter) in recognizing generational differences (as an intangible and complex matter) in societies in transition. 4- The need for researchers to pay attention to the importance of the results for comparative studies of women's identity in ethnic populations and the impact of immigration and lifestyle changes <strong>Purpose</strong>-  Due to the expansion of communications, technological advances in means of living, and rapid cultural, social, and economic changes in lifestyle, especially in transitional societies, the perception of women by new generations has become different from that of previous generations. Being a housewife means managing the home and family efficiently and effectively. It is an identity that includes various roles, skills and characteristics. One of these characteristics is cooking and food management skills. Intergenerational differences in cooking culture often lead to disagreements and conflicts between mothers and daughters. One of the important issues in the field of family pathology is the lack of attention and proper understanding of the generational differences between mothers and daughters in managing the home, which causes drastic changes in the structure of relationships, disorder and crises between parents and children, and ultimately a generational gap. The crisis of family relationships causes the role of the home to be shaken as the first center of common life in the socialization of children. The main question of the research is how intergenerational differences in the representation of the identity of the housewife. To find the answer, the researcher has conducted a case study to explain the differences in cooking culture and food management among two generations of mothers and daughters of the Gunai (Central Shabestar) living in Tehran, through various aspects of the housewife.<strong>Methodology</strong>- The research method is qualitative with a phenomenological approach and analysis of semi-structured interviews with 30 mothers and daughters of Gunai (Central Shabestar) residing in Tehran regarding culinary culture and food management. Participants (mothers born in the 40s and 50s / daughters born in the 70s and 80s) were selected through purposive sampling and snowball method. From the analysis of the interview texts and daily speech between mothers and daughters, semantic units were identified and by integrating them, sub-themes and main themes were determined and finally the central theme of the Kodbanu identity was extracted from the perspective of culinary culture and food management. The main themes include 1- culinary knowledge and standard foods, 2- knowledge of food storage and warehousing, 3- knowledge of food consumption and food distribution, 4- food culture and participation in social harmony, and 5- the role of food in women's agency.<strong>Findings</strong>- The findings indicate: 1- The fluid identity of the female cook among generations and the changing criteria of culinary culture and food management. 2- The difference in the generations' view of the social capital of culinary knowledge and food economics. 3- The changing nature of social stigmas due to the changing roles of women in the home. 4- The difference in the two generations' perception of women's power and social agency in culinary culture due to changing lifestyles. 5- Changing vocabulary in speech between mothers and daughters regarding cooking and culinary culture 6- The impact of the Internet and virtual networks in changing the standards of culinary culture and food management. 7- The emergence of constant comparisons of culinary skills between generations and creating conflict and strife between mothers and daughters. 8- Increased verbal violence and aggression between mothers and daughters due to differences in perception regarding cooking and food management, which can lead to a deep intergenerational gap.<strong>Conclusion</strong>s: If intergenerational differences in household management are not properly explained, the transmission of family culture and values will encounter difficulties, the effects of which can lead to generational gaps and emotional ruptures between family members. The lack of understanding of the values and behavioral patterns of each generation by the other generation, the nervousness and inflexibility in accepting innovations and creativity in the culinary culture of the younger generation by mothers, narrows the field for children and causes discouragement, lack of self-confidence, and discouragement of young people. The results show that although there is no difference between mothers and daughters regarding the acquisition of cooking knowledge and food management as one of the characteristics of women in the household, there is a difference between generations in the representation of its criteria and characteristics, and it is suggested that attention be paid to the following: 1- Changing the value system of the generations of mothers and children 2- Changing the social order and differences in lifestyle between generations 3- Paying attention to issues related to the desire for control in the generation of mothers and the desire for independence in the generation of daughters4- Paying attention to the degree of acceptance of differences by generations. 4- Paying attention to the interactive and synergistic relationship between language and other parts of culture and the place of food semiotics in family speech of different generations. 5- The need for young researchers to become skilled and strengthen their perspective on everyday speech (as a tangible matter) in recognizing generational differences (as an intangible and complex matter) in societies in transition. 4- The need for researchers to pay attention to the importance of the results for comparative studies of women's identity in ethnic populations and the impact of immigration and lifestyle changes https://ijar.ut.ac.ir/article_103269_c2ff1be3099d4d8b881ad501cdb0a539.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 The Anthropology of Ritual Servitude: Iraqi Volunteers in the Arba'een Pilgrimage The Anthropology of Ritual Servitude: Iraqi Volunteers in the Arba'een Pilgrimage 177 197 103270 10.22059/ijar.2025.396321.459921 FA Zahra Zare Assistant Professor, Department of Anthropology, Research Institute of Cultural Heritage and Tourism, Tehran, Iran Journal Article 2025 05 29 <strong>Purpose</strong>- The Arba'een pilgrimage stands as one of the most significant encounters of Shi’a society with the sacred. It is deeply intertwined with the rituals, traditions, and culture of Iraqi Shi’as—and even a considerable portion of the broader Iraqi population. Today, with the increasing number of pilgrims from around the world, particularly Iran, this ritual has become a space for new human interactions, carrying important cultural, social, political, and economic functions. Thus, conducting research to understand and analyze this phenomenon and its implications is essential. Moreover, a systematic scientific study of the interactions between Iranian pilgrims and Iraqi hosts is possible through an understanding of the host society’s culture and alignment with its characteristics. The present research seeks to focus on the interactions between these actors to uncover and describe the underlying meanings within their cultural framework.<br /><strong>Methodology</strong>- This study adopts a qualitative, descriptive-analytical approach, employing three data collection tools: open and conversational interviews, participatory and active observation, and field notes. It aims to examine the central ethos of this ritual for Iraqi servants—namely, the "honor of service." To this end, over 30 targeted and randomized interviews were conducted. Using thematic analysis, the researcher identified and categorized primary and secondary themes emerging from participants’ lived experiences.This paper examines the lived experience of Iraqi society within the ritual context of Arba'een, focusing on the emotions, thoughts, perceptions, and interpretations that emerge among its actors through ritual engagement. Centering on "serving the pilgrims of Imam Hussein"—a cornerstone of Iraq's spiritual experience—we employ interpretive anthropology to analyze religious and cultural practices while deciphering the cognitive framework through which Iraqi actors perceive and engage with the sacred.<br /><strong>Findings</strong>- The findings reveal five core themes that explain the sanctity and significance of serving and hosting Arba’een pilgrims:<br />1. Perception of the Sacred and Encounter with It<br />2. Serving the Pilgrims of Imam Hussein as an Honor<br />3. Divine Blessings and Life Prosperity as Fruits of Hosting<br />4. The Emergence of an Arba’een Identity Discourse and the Suspension of Social Hierarchies<br />5. The Suspension of Instrumental Rationality in the Process of Servant-Activism<br />The secondary themes emerging from the research include:<br />A spiritual connection with Imam Hussein (AS) and devotion to him,<br />A sense of awe toward Imam Hussein (AS),<br />Feelings of tranquility, joy, and divine proximity,<br />The sanctity of the pilgrim as a guest of Imam Hussein (AS),<br />Belief in the Imam’s intercession and divine succor,<br />Miraculous occurrences and divine graces during service to pilgrims,<br />The provision of both material and spiritual sustenance during Arba’een,<br />The fulfillment of material and spiritual needs,<br />Intra-cultural connections,<br />Transcultural bonds,<br />Transnational rituals,<br />The reproduction of a culture of generosity and self-sacrifice (Mawāsāt),<br />The rejection of hedonism and worldly utilitarianism,<br />And an overwhelming sense of the Imam’s spiritual attraction (jazba) and grace toward the servants <strong>Purpose</strong>- The Arba'een pilgrimage stands as one of the most significant encounters of Shi’a society with the sacred. It is deeply intertwined with the rituals, traditions, and culture of Iraqi Shi’as—and even a considerable portion of the broader Iraqi population. Today, with the increasing number of pilgrims from around the world, particularly Iran, this ritual has become a space for new human interactions, carrying important cultural, social, political, and economic functions. Thus, conducting research to understand and analyze this phenomenon and its implications is essential. Moreover, a systematic scientific study of the interactions between Iranian pilgrims and Iraqi hosts is possible through an understanding of the host society’s culture and alignment with its characteristics. The present research seeks to focus on the interactions between these actors to uncover and describe the underlying meanings within their cultural framework.<br /><strong>Methodology</strong>- This study adopts a qualitative, descriptive-analytical approach, employing three data collection tools: open and conversational interviews, participatory and active observation, and field notes. It aims to examine the central ethos of this ritual for Iraqi servants—namely, the "honor of service." To this end, over 30 targeted and randomized interviews were conducted. Using thematic analysis, the researcher identified and categorized primary and secondary themes emerging from participants’ lived experiences.This paper examines the lived experience of Iraqi society within the ritual context of Arba'een, focusing on the emotions, thoughts, perceptions, and interpretations that emerge among its actors through ritual engagement. Centering on "serving the pilgrims of Imam Hussein"—a cornerstone of Iraq's spiritual experience—we employ interpretive anthropology to analyze religious and cultural practices while deciphering the cognitive framework through which Iraqi actors perceive and engage with the sacred.<br /><strong>Findings</strong>- The findings reveal five core themes that explain the sanctity and significance of serving and hosting Arba’een pilgrims:<br />1. Perception of the Sacred and Encounter with It<br />2. Serving the Pilgrims of Imam Hussein as an Honor<br />3. Divine Blessings and Life Prosperity as Fruits of Hosting<br />4. The Emergence of an Arba’een Identity Discourse and the Suspension of Social Hierarchies<br />5. The Suspension of Instrumental Rationality in the Process of Servant-Activism<br />The secondary themes emerging from the research include:<br />A spiritual connection with Imam Hussein (AS) and devotion to him,<br />A sense of awe toward Imam Hussein (AS),<br />Feelings of tranquility, joy, and divine proximity,<br />The sanctity of the pilgrim as a guest of Imam Hussein (AS),<br />Belief in the Imam’s intercession and divine succor,<br />Miraculous occurrences and divine graces during service to pilgrims,<br />The provision of both material and spiritual sustenance during Arba’een,<br />The fulfillment of material and spiritual needs,<br />Intra-cultural connections,<br />Transcultural bonds,<br />Transnational rituals,<br />The reproduction of a culture of generosity and self-sacrifice (Mawāsāt),<br />The rejection of hedonism and worldly utilitarianism,<br />And an overwhelming sense of the Imam’s spiritual attraction (jazba) and grace toward the servants https://ijar.ut.ac.ir/article_103270_62c6351077de3e7881984215a4d890bc.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 Description and Interpretation of the Mechanisms of Ethnicization among the Maraghians of Alamut. Description and Interpretation of the Mechanisms of Ethnicization among the Maraghians of Alamut. 198 218 103416 10.22059/ijar.2025.389424.459902 FA Mohammad Mobini Shoorestani PhD candidate in Cultural Sociology, Social Science department, Faculty of Literature and Humanities, University of Guilan, Rasht, Iran. (Corresponding Author)) Seyed Hashem Mousavi Assistant Prof. Department of Social Sciences, Faculty of Literature and Humanities, University of Guilan, Rasht, Iran. Mohamad Amin Kanani Associate Prof. Department of Social Sciences, Faculty of Literature and Humanities, University of Guilan, Rasht, Iran. Hadi Noori Associate Prof. Department of Social Sciences, Faculty of Literature and Humanities, University of Guilan, Rasht, Iran. Journal Article 2025 01 26 <strong>Purpose</strong>: This study aims to analyze the ethnic identity of the Maraghians of Alamut through the lens of the primordialist approach and by employing Clifford Geertz’s method of thick description. The central research question is whether the Maraghians can be defined as an independent ethnic group, and how their cultural and social identity has persisted amid social and cultural changes. The purpose of this article is to assess the possibility of defining the Maraghians of Alamut as a distinct ethnicity by evaluating the theoretical indicators of primordialism in light of interpretive data (thick description).<br /><strong>Methodology</strong>: To address this question, Geertz’s method of thick description was employed, focusing on careful observation, analysis of symbols, and interpretation of cultural meanings in the social behaviors of the Maraghians. Recognized as one of the principal techniques in ethnography, this method enables the researcher to uncover hidden layers of cultural meaning within rituals and social practices. Data for this study were collected through field observations and semi-structured interviews. The researcher traveled to Maraghian villages in the Alamut region, directly observing social interactions, ceremonies, and customs. By examining religious beliefs, cultural attitudes, ethnic symbols, marriage practices, funeral rites, and other distinctive behaviors of the Maraghian community, the study sought to analyze their ethnic identity.<br /><strong>Findings</strong>: The findings of this study indicate that the Maraghians have preserved their ethnic identity by maintaining distinct cultural and ritual features—particularly cultural practices and religious beliefs that blend ancient traditions with Shia Islamic teachings. Certain cultural behaviors, such as endogamous marriage, restrictions on divorce, and the performance of exclusive religious rituals, are distinguishing features of Maraghian cultural identity. Additionally, religious ceremonies, the separation of burial sites, and the safeguarding of ritual secrets are further signs that reinforce the ethnic identity of the Maraghians. These symbols and practices serve as significant cultural elements in identifying the Maraghians of Alamut as an independent ethnic group.<br /><strong>Conclusions</strong>: The results of this study show that, from a primordialist perspective, the Maraghians of Alamut can be defined as a distinct ethnic group. This community has demonstrated resilience against social changes and threats by preserving its unique cultural, social, and ritual characteristics. Moreover, certain local figures—such as Mollā Pir Ahmad—have played influential roles in transmitting Maraghian customs and cultural traditions, with these roles being reflected in the continuity of key aspects of their identity. Overall, the study indicates that the ethnic identity of the Maraghians of Alamut is the product of an ongoing relationship between ancient cultural elements and reinterpreted social practices in a contemporary context. Even in the face of modernization and social change, the boundaries of this identity are maintained through ongoing engagement with tradition and dynamic social relations. The novelty of this research lies in its emphasis on the need for a multidimensional approach—one that simultaneously values both traditional components and dynamic social forces—for understanding and redefining local ethnicity. <strong>Purpose</strong>: This study aims to analyze the ethnic identity of the Maraghians of Alamut through the lens of the primordialist approach and by employing Clifford Geertz’s method of thick description. The central research question is whether the Maraghians can be defined as an independent ethnic group, and how their cultural and social identity has persisted amid social and cultural changes. The purpose of this article is to assess the possibility of defining the Maraghians of Alamut as a distinct ethnicity by evaluating the theoretical indicators of primordialism in light of interpretive data (thick description).<br /><strong>Methodology</strong>: To address this question, Geertz’s method of thick description was employed, focusing on careful observation, analysis of symbols, and interpretation of cultural meanings in the social behaviors of the Maraghians. Recognized as one of the principal techniques in ethnography, this method enables the researcher to uncover hidden layers of cultural meaning within rituals and social practices. Data for this study were collected through field observations and semi-structured interviews. The researcher traveled to Maraghian villages in the Alamut region, directly observing social interactions, ceremonies, and customs. By examining religious beliefs, cultural attitudes, ethnic symbols, marriage practices, funeral rites, and other distinctive behaviors of the Maraghian community, the study sought to analyze their ethnic identity.<br /><strong>Findings</strong>: The findings of this study indicate that the Maraghians have preserved their ethnic identity by maintaining distinct cultural and ritual features—particularly cultural practices and religious beliefs that blend ancient traditions with Shia Islamic teachings. Certain cultural behaviors, such as endogamous marriage, restrictions on divorce, and the performance of exclusive religious rituals, are distinguishing features of Maraghian cultural identity. Additionally, religious ceremonies, the separation of burial sites, and the safeguarding of ritual secrets are further signs that reinforce the ethnic identity of the Maraghians. These symbols and practices serve as significant cultural elements in identifying the Maraghians of Alamut as an independent ethnic group.<br /><strong>Conclusions</strong>: The results of this study show that, from a primordialist perspective, the Maraghians of Alamut can be defined as a distinct ethnic group. This community has demonstrated resilience against social changes and threats by preserving its unique cultural, social, and ritual characteristics. Moreover, certain local figures—such as Mollā Pir Ahmad—have played influential roles in transmitting Maraghian customs and cultural traditions, with these roles being reflected in the continuity of key aspects of their identity. Overall, the study indicates that the ethnic identity of the Maraghians of Alamut is the product of an ongoing relationship between ancient cultural elements and reinterpreted social practices in a contemporary context. Even in the face of modernization and social change, the boundaries of this identity are maintained through ongoing engagement with tradition and dynamic social relations. The novelty of this research lies in its emphasis on the need for a multidimensional approach—one that simultaneously values both traditional components and dynamic social forces—for understanding and redefining local ethnicity. https://ijar.ut.ac.ir/article_103416_251f6f8fcb5e06516fec81a41caad522.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 A Comparative Study of the Warrior Archetype in Indo-Iranian and Slavic Mythologies A Comparative Study of the Warrior Archetype in Indo-Iranian and Slavic Mythologies 219 233 103926 10.22059/ijar.2025.401428.459932 FA Sayyed Toufiq Hosseini Assistant Professor of Department of History. Faculty of Literature. Alzahra University. Tehran. Iran. Zeinab Sadeghi Sahlabad Associate Professor, Department of Russian Language, Faculty of Literature, Alzahra University, Tehran, Iran Journal Article 2025 08 28 <strong>Purpose</strong>- This study undertakes a comparative analysis of the dragon-slaying warrior motif in the mythologies of the Indo-Iranian and Slavic traditions, with a particular focus on their shared narrative elements. Despite considerable temporal and spatial distances between these cultural spheres, their mythological and epic texts exhibit significant conceptual and thematic correspondences indicative of a common Indo-European origin. Central to the narratives in both traditions is a warrior who, aided by a heroic or divine smith and empowered by a magical weapon, triumphs over a three-headed dragon. Frequently, this heroic battle is accompanied by sorcerous female figures, culminating in the liberation of a princess held captive by the dragon—a symbol of the restoration of fertility and social order. The principal aim of the research is to identify and comparatively analyze this epic motif in the two cultures.<br /><strong>Methodology</strong>- The research methodology is analytical-descriptive, grounded in textual sources, folklore, and linguistic manifestations.<br /><strong>Findings</strong>-Findings demonstrate that the dragon-slaying warrior represents the second social function, that of the warrior class, within the tripartite social structure of Indo-European societies. These warriors, equipped with a special weapon forged by a magical smith to vanquish an adversary symbolizing chaos and drought. From this victory ensues the restoration of social order, fertility, and communal cohesion. A notable aspect of these narratives is the warrior’s use of cunning and deceit to slay the dragon—actions that contravene the ideal codes of warrior valor and result in the hero’s ritual impurity, necessitating rites of purification and exile. This motif symbolizes the tension between violence and morality in Indo-European myths and reflects the tripartite social order encompassing sovereignty, warfare, and fertility. The study further emphasizes the critical role of the smith as an intermediary between these social functions, whose magical craftsmanship creates the hero’s special weapon, facilitating victory and the regeneration of order. The lexical and thematic proximity of the hero and smith’s names in both cultures attests to the shared Indo-European heritage of these myths. Based on these findings, it can be concluded that the dragon-slaying warrior narrative not only reflects the socio-cultural structure of Indo-European societies but also manifests a profound link among myth, ritual, and historical identity. Furthermore, the study highlights the persistence and adaptability of epic motifs amid cultural and religious transformations and underlines the significance of comparative analyses for uncovering the roots and evolutions of ancient mythologies. By identifying cultural commonalities and divergences, this research lays a foundation for future studies in comparative mythology and the social functions of myths. Ultimately, the results offer deeper insight into the mythic role of warriors in shaping Indo-European identity symbols and cultural paradigms, providing novel frameworks for examining the interaction among myth, culture, and society <strong>Purpose</strong>- This study undertakes a comparative analysis of the dragon-slaying warrior motif in the mythologies of the Indo-Iranian and Slavic traditions, with a particular focus on their shared narrative elements. Despite considerable temporal and spatial distances between these cultural spheres, their mythological and epic texts exhibit significant conceptual and thematic correspondences indicative of a common Indo-European origin. Central to the narratives in both traditions is a warrior who, aided by a heroic or divine smith and empowered by a magical weapon, triumphs over a three-headed dragon. Frequently, this heroic battle is accompanied by sorcerous female figures, culminating in the liberation of a princess held captive by the dragon—a symbol of the restoration of fertility and social order. The principal aim of the research is to identify and comparatively analyze this epic motif in the two cultures.<br /><strong>Methodology</strong>- The research methodology is analytical-descriptive, grounded in textual sources, folklore, and linguistic manifestations.<br /><strong>Findings</strong>-Findings demonstrate that the dragon-slaying warrior represents the second social function, that of the warrior class, within the tripartite social structure of Indo-European societies. These warriors, equipped with a special weapon forged by a magical smith to vanquish an adversary symbolizing chaos and drought. From this victory ensues the restoration of social order, fertility, and communal cohesion. A notable aspect of these narratives is the warrior’s use of cunning and deceit to slay the dragon—actions that contravene the ideal codes of warrior valor and result in the hero’s ritual impurity, necessitating rites of purification and exile. This motif symbolizes the tension between violence and morality in Indo-European myths and reflects the tripartite social order encompassing sovereignty, warfare, and fertility. The study further emphasizes the critical role of the smith as an intermediary between these social functions, whose magical craftsmanship creates the hero’s special weapon, facilitating victory and the regeneration of order. The lexical and thematic proximity of the hero and smith’s names in both cultures attests to the shared Indo-European heritage of these myths. Based on these findings, it can be concluded that the dragon-slaying warrior narrative not only reflects the socio-cultural structure of Indo-European societies but also manifests a profound link among myth, ritual, and historical identity. Furthermore, the study highlights the persistence and adaptability of epic motifs amid cultural and religious transformations and underlines the significance of comparative analyses for uncovering the roots and evolutions of ancient mythologies. By identifying cultural commonalities and divergences, this research lays a foundation for future studies in comparative mythology and the social functions of myths. Ultimately, the results offer deeper insight into the mythic role of warriors in shaping Indo-European identity symbols and cultural paradigms, providing novel frameworks for examining the interaction among myth, culture, and society https://ijar.ut.ac.ir/article_103926_b22df35ea6a7aebd157592997fe1f29d.pdf

Faculty of Social Sciences, University of Tehran Iranian Journal of Anthropological Research 2251-8193 15 1 2025 08 23 A Netnography of Iranian Femtrip’s Actions in the Context of Social Networks (A Multiple Case Study: Instagram and YouTube) A Netnography of Iranian Femtrip’s Actions in the Context of Social Networks (A Multiple Case Study: Instagram and YouTube) 234 261 104775 10.22059/ijar.2025.401089.459931 FA Mohammad Reza Jalilvand Assistant Professor, Faculty of Management and Accounting, Farabi Campus, University of Tehran, Qom, Iran Ali Ashari Bachelor in Business Management, College of Farabi, University of Tehran, Qom, Iran Amirhosein Hajamini Master in IT management, Iran University of science and Technology, Tehran, Iran Journal Article 2025 08 22 <strong>Purpose</strong>: Familiarization trips, or FAM trips for short, are an essential tool for tour operators to promote tourism destinations, hotels, and tourism activities. One of the major challenges facing Iran’s tourism industry is its unfavorable image in global media. FAM trips can help pave the way for “image reconstruction” of Iran by inviting reputable tour operators, journalists, travel bloggers, and travel influencers. When these individuals have direct, safe, and engaging experiences in Iran, their positive narratives become far more influential than official advertisements. The purpose of this study is to explore how Iranian FAM trips engage and perform on social media platforms—specifically Instagram and YouTube. <strong>Methodology</strong>: This study employed a qualitative netnography strategy. The data consisted of user-generated content reacting to FAM trips related to Iran’s tourism destinations and attractions across nine selected Instagram and YouTube pages. Additionally, the data were analyzed using semiotic analysis. The publication period of the examined FAM trips ranged from the beginning of 2021 to the end of August 2024. <strong>Findings</strong>: The results indicate that the main expectations of potential tourists from Iranian FAM trips include: “transparency, realism, and trust in content,” “cultural experientialism and human interaction,” and “travel education and digital inspiration.” Moreover, the findings reveal that potential tourists perceive Iranian FAM trips as portraying “Iran as a country rich in cultural and historical attractions,” while also highlighting “certain challenges and contradictions within media narratives.” Finally, the study identifies several practical recommendations for the development of Iran’s tourism industry, including “enhancing transparency and realism in narratives,” “acknowledging cultural and social diversity,” “effective use of social media,” and “managing critiques and feedback.” <strong>Conclusions</strong>: The findings of this netnographic study indicate that Iranian femtrip initiatives play a pivotal role in shaping destination image-making within social networks, underscoring the importance of strategic influencer selection and purposeful narrative design. The analysis suggests that tourism organizations should move beyond one-directional promotional approaches and instead foster co-creative practices that allow influencers to generate authentic, experience-based content capable of strengthening audience engagement. Moreover, the results highlight that the sustainable effectiveness of femtrip activities depends on establishing long-term collaborations with credible creators and ensuring alignment between destination values and the personal branding of influencers. Collectively, these implications emphasize the need for more intentional, relationship-centered digital strategies to enhance the visibility and trustworthiness of Iran’s tourism offerings <strong>Purpose</strong>: Familiarization trips, or FAM trips for short, are an essential tool for tour operators to promote tourism destinations, hotels, and tourism activities. One of the major challenges facing Iran’s tourism industry is its unfavorable image in global media. FAM trips can help pave the way for “image reconstruction” of Iran by inviting reputable tour operators, journalists, travel bloggers, and travel influencers. When these individuals have direct, safe, and engaging experiences in Iran, their positive narratives become far more influential than official advertisements. The purpose of this study is to explore how Iranian FAM trips engage and perform on social media platforms—specifically Instagram and YouTube. <strong>Methodology</strong>: This study employed a qualitative netnography strategy. The data consisted of user-generated content reacting to FAM trips related to Iran’s tourism destinations and attractions across nine selected Instagram and YouTube pages. Additionally, the data were analyzed using semiotic analysis. The publication period of the examined FAM trips ranged from the beginning of 2021 to the end of August 2024. <strong>Findings</strong>: The results indicate that the main expectations of potential tourists from Iranian FAM trips include: “transparency, realism, and trust in content,” “cultural experientialism and human interaction,” and “travel education and digital inspiration.” Moreover, the findings reveal that potential tourists perceive Iranian FAM trips as portraying “Iran as a country rich in cultural and historical attractions,” while also highlighting “certain challenges and contradictions within media narratives.” Finally, the study identifies several practical recommendations for the development of Iran’s tourism industry, including “enhancing transparency and realism in narratives,” “acknowledging cultural and social diversity,” “effective use of social media,” and “managing critiques and feedback.” <strong>Conclusions</strong>: The findings of this netnographic study indicate that Iranian femtrip initiatives play a pivotal role in shaping destination image-making within social networks, underscoring the importance of strategic influencer selection and purposeful narrative design. The analysis suggests that tourism organizations should move beyond one-directional promotional approaches and instead foster co-creative practices that allow influencers to generate authentic, experience-based content capable of strengthening audience engagement. Moreover, the results highlight that the sustainable effectiveness of femtrip activities depends on establishing long-term collaborations with credible creators and ensuring alignment between destination values and the personal branding of influencers. Collectively, these implications emphasize the need for more intentional, relationship-centered digital strategies to enhance the visibility and trustworthiness of Iran’s tourism offerings https://ijar.ut.ac.ir/article_104775_a80d8451cab092d264f1963683b08741.pdf