https://ijar.ut.ac.ir/ Iranian Journal of Anthropological Research en daily 1 Fri, 22 May 2026 00:00:00 +0330 Fri, 22 May 2026 00:00:00 +0330 https://ijar.ut.ac.ir/article_107172.html *Problem Statement:**Belief in invisible beings, especially jinn, is a fundamental belief in popular culture in many regions of Iran, rooted in history, myths, and people's lived experience. In the western suburbs of Dehdasht, this belief, as part of the people's worldview, plays an important role in explaining unknown phenomena and managing individual and collective fears. However, anthropological analysis of the intellectual and cultural roots of these beliefs in this region has received less attention.**Research Objectives:**The main objective of this research is to identify and explain the intellectual and cultural roots of the belief in the existence of jinn among the people of the western suburbs of Dehdasht. The research also seeks to examine the role of these beliefs in preserving the cultural identity and semantic system of the people of the region.**Methodology:**This is a qualitative study with an anthropological approach that collected its data through documentary (library study) and field (semi-structured interviews with local residents, participatory observation, and oral narrative collection) methods. Sampling was purposefully conducted and data analysis was conducted using thematic analysis.**Key Findings:**The results show that the people of the western suburbs of Dehdasht fully believe in the existence of jinn and have observed these creatures with a frightening awe and sometimes in the form of humans or animals. These beliefs are experienced mostly in the spring and summer and at dusk or at night. Also, these creatures are divided into two categories in the minds of the people: infidels and Muslims, and they have had different interactions with humans. Despite technological and economic changes in the region, these beliefs have remained stable and indicate the preservation of the indigenous identity and semantic system of the people. Since the 1960s, with the development of road construction and increased facilities, the sighting of these creatures has decreased.**Conclusion:**Belief in jinn in the western suburbs of Dehdasht is not only a superstitious belief, but is part of the semantic system and cultural identity of the people that helps manage fears and explain the unknown. Despite social and technological changes, these beliefs have remained stable and play an important role in social cohesion and cultural transmission. The present study, by providing field data, has filled the gap in anthropological studies in this area and region.The intellectual and cultural roots of the belief in the existence of jinn among the people of the western suburbs of Dehdasht lie in the deep connection between myth, religion, lived experience, the natural environment, and the social structure of the region. These beliefs, as part of the people's semantic and identity system, are actively present in their collective mentality and behavior and are reproduced or diminished with environmental and social changes.Finally, the present study showed that the intellectual and cultural roots of the belief in jinn in this region are the result of the interaction of mythical, religious, geographical, and social factors, and these beliefs continue to form part of the people's cultural identity, although they are undergoing transformation and reinterpretation with social and biological changes. https://ijar.ut.ac.ir/article_107218.html This study provides a phenomenological analysis of the mechanisms through which social cohesion is produced and reproduced among followers of the Yarsan (Ahl-e Haqq) faith in the city of Karaj. The significance of this research lies in the fact that the Yarsan community—one of Iran’s religious-cultural minorities—has historically faced patterns of marginalization, structural discrimination, and symbolic exclusion. For this group, social cohesion is not merely a normative value but a vital mechanism for cultural continuity, collective resilience, and the reproduction of religious identity. The core question guiding the study is how the Yari religion, as a belief, ritual, and ethical system, institutionalizes cohesion within the community, and how Yarsan adherents experience and interpret this cohesion in their lived reality.The theoretical framework draws on classical and contemporary approaches in the sociology of religion, including Durkheim’s theory of solidarity, Parsons’ analysis of the action system, Geertz’s interpretive symbolism, and Berger’s social constructionism. Additionally, Chalabi’s concept of social concord provides a localized lens for examining cohesion within religious-cultural collectivities. This framework enables a multi-dimensional analysis of cohesion across semantic, functional, and cultural-spatial levels.Methodologically, the study adopts a qualitative design informed by van Manen’s interpretive phenomenology. Data were collected through semi-structured interviews with 17 Yarsan adherents in Karaj, selected through purposive sampling. Data analysis followed Colaizzi’s seven-step phenomenological method, complemented by field observations in jamkhaneh (Yarsan ritual spaces) and communal gatherings. The analytic process yielded 45 initial codes, 35 secondary codes, and six overarching thematic categories that illuminate the major dimensions of social cohesion within the Yarsan community.Findings indicate that the first major theme is charismatic authority and spiritual hierarchy. Religious leaders (pirs, sayyeds, elders) play a foundational role in transmitting ritual traditions, regulating social relations, establishing symbolic order, and reinforcing group cohesion. Their authority is rooted in symbolic capital, charismatic legitimacy, and historical trust, producing an affective-spiritual bond between leaders and followers.The second theme is peace-oriented disposition and social tolerance. Yarsan teachings emphasize equality, nonviolence, reverence for nature, and historical patience, which collectively constitute core ethical markers of Yarsan identity. This disposition not only organizes interpersonal relations but generates an “ethical mode of living” that strengthens internal solidarity and functions as a cultural strategy of resistance against discrimination.A third theme, ritual-centrism and event-based cohesion, highlights the centrality of collective rituals—such as jam, dhikr, sama, votive offerings, kalam recitation, and fasting periods—in creating shared emotions and reaffirming collective identity. These rituals perform the Durkheimian function of generating “moral energy” and sustaining the collective conscience.The fourth theme is ethical duty-orientation. The concept of duty manifests at three levels: responsibility toward the transcendent truth, responsibility within the religious structure (the pir–murid relation), and responsibility toward the community and humanity. Duty-orientation strengthens the normative dimension of cohesion and motivates individuals to participate in communal action, solve collective problems, and maintain ritual traditions.The fifth theme is intragroup social capital, expressed through trust networks, shared identity, communal support systems, and the practice of yarbakhshi—giving without expectation of return. In the urban context of Karaj, this social capital operates as an adaptive mechanism for coping with external pressures and enhancing collective resilience.The final theme, ritual cohesion and identity reproduction, is enacted through sacred spaces (jamkhaneh and the household), symbolic elements (tanbur music, prayers, recitations), digital social networks, and the active role of elders. Modern communication technologies further facilitate intergenerational transmission of values, helping sustain cohesion in contemporary settings.Overall, the study demonstrates that social cohesion among the Yarsan is a multi-layered and dynamic phenomenon grounded in the interplay between meaning, structure, and practice. Beyond its social functions, cohesion operates as an active strategy of survival and meaning-making, enabling the community to preserve its collective identity amidst historical challenges. Ultimately, the findings reveal that the Yari religion reproduces a distinctive pattern of cultural-ritual cohesion that adapts traditional elements to modern contexts. https://ijar.ut.ac.ir/article_107272.html Objective: The present study aimed to identify the main issues within the Astragalus tragacanth value chain and to deeply analyze the lived experience of the local community regarding the factors affecting exploitation, environmental challenges, harvesting process, economic structure, and the level of ecological-social resilience of the rangelands in Tiran and Karvan County. The study focused on understanding field realities and integrating indigenous and institutional knowledge to propose a practical framework for improving the management and enhancing the added value of the tragacanth product. In this regard, the main research problem is the ecological unsustainability of the rangelands and the unfair economic structure of the value chain, which has led to the weakening of the livelihoods of exploiters, reduced product quality, and the destruction of Astragalus tragacanth species. Methodology: The research employed a qualitative methodology based on thematic analysis, following the six-step model by Braun and Clarke. Data were collected through semi-structured interviews, direct observation, and the review of local documents. Sampling was conducted using a purposive-chain method, and 11 participants, including experienced exploiters, natural resources experts, traders, and value chain activists, were selected. The interviews were recorded and transcribed after obtaining consent, and data analysis was performed using open, axial, and conceptual aggregation coding. Peer assessment, constant comparison, and participant verification methods were used to enhance credibility. The output of the analysis included 162 initial codes, 17 sub-themes, and 6 main themes, representing various dimensions of the Astragalus tragacanth value chain in the region. Findings: The findings revealed that exploitation management is influenced by a gap between formal regulations and indigenous knowledge, and complex bureaucracy, insufficient monitoring, human resource limitations, and informal costs have reduced the effectiveness of the management system. In the environmental dimension, successive droughts, changes in precipitation patterns, increased temperatures, pests, and unprincipled harvesting have led to widespread bush desiccation and reduced rangeland regeneration capacity. In the production sector, reduced participation of experienced individuals and the entry of unskilled laborers have resulted in the spread of improper tapping techniques and a decline in product quality. An examination of the economic structure showed that the value chain is heavily controlled by intermediaries and exporters, and the exploiters receive only a small share of the final profit. Smuggling, raw sales, lack of price transparency, and lack of access to formal markets are significant challenges. In the processing area, it was found that the absence of processing industries, local packaging, and standardization results in the loss of added value and employment opportunities, creating extensive dependence on raw exports. Finally, the ecological-social resilience analysis indicated that rangeland degradation, weak support structures, and reduced transfer of indigenous knowledge have severely diminished the resilience of the ecosystem and the local community, and their economic dependence on tragacanth makes them vulnerable to crises. Conclusion: Based on the thematic analysis, the sustainability of the Astragalus tragacanth value chain requires the reform of monitoring and licensing structures, the design of participatory models utilizing indigenous knowledge, training in specialized harvesting skills, the development of local processing and packaging units, the creation of marketing cooperatives, and increased price transparency. Furthermore, rangeland restoration, mitigation of exploitation pressure, and the development of programs adaptable to climate change are essential for strengthening ecological resilience. The present study, by combining the perspectives of the local community and formal institutions, offers a practical framework for improving the value chain and enhancing the livelihoods of exploiters, which is generalizable to the management of other medicinal rangeland species. https://ijar.ut.ac.ir/article_107388.html Infertility is recognized as a significant global health challenge. However, reducing this phenomenon to a purely biological issue neglects its intricate social and cultural dimensions. Aiming to move beyond purely medical and biological perspectives, this study provides a qualitative exploration of the lived experience of infertility among couples in the city of Yazd, Iran. The primary objective is to understand how infertile couples confront and interpret their condition, and to trace their transition from the initial identity crisis they face to a state of proactive agency.The study employed a qualitative approach using Interpretative Phenomenological Analysis (IPA). The participants consisted of individuals who had become parents through Assisted Reproductive Technologies (ART). Using purposive and snowball sampling, 30 individuals (comprising 25 women and 5 men), aged between 28 and 53, were selected, and data were collected through in-depth interviews. Trustworthiness was ensured through established criteria, including member checking and peer debriefing. The analysis of the participants' life experiences revealed that their initial confrontation with infertility involved an attempt to identify the problem, coupled with the shock of medical diagnosis and a simultaneous profound distrust of physicians and the medical system. Subsequently, participants entered a period of painful experience characterized by a form of hidden grief—a mourning for the potential child and associated parental experiences that is not socially acknowledged. This disenfranchised grief often leads to emotional distress and a feeling of bodily inadequacy. To cope with their circumstances, couples frequently adopted strategies such as concealment and social isolation to evade intrusive questions and often presenting a facade of voluntary childlessness. Furthermore, due to prevailing gender stereotypes, participants perceived infertility predominantly as a female issue, thereby imposing an uneven social burden on women, even in cases that were attributed to male infertility factors. Despite enduring various social pressures accompanied by periods of inactivity, despair, and passivity, participants gradually renewed their psychological and financial resources, ultimately adopting a proactive approach towards assisted reproductive technologies. This cyclical treatment pathway, characterized by emotional and social challenges, highlighted the participants’ active agency. Ultimately, with renewed motivation, they made a reflexive decision to resume treatment and actively redefine their narratives surrounding parenthood. Overall, the findings indicate that the treatment path for infertile couples is not linear but a dynamic cycle of encompassing action, failure, pause, and resurgence. Initially confronted with a lifeworld crisis that disrupted their established identity frameworks, participants progressively endeavored to reconstruct their lives. They evolved from victims of circumstance into active architects of their own parenthood narratives, transitioning from a state of involuntary childlessness to one of elective parenthood. The policy implications of this research advocate for a conceptualization of infertility as a bio-social phenomenon that necessitates multifaceted interventions and social empowerment initiatives to support couples throughout their infertility journey.