موقوفات ارباب رستم گیو و نقش آن در توسعه اجتماعی و فرهنگی زرتشتیان ایران (مطالعه موردی: دوره پهلوی دوم)
آرشیو
چکیده
نیکوکاری و داد و دهش از بارزترین تعالیم دینی - اخلاقی همه ادیان ازجمله آیین مزدیسنا است. از دوره قاجار و در پی تصمیم پارسیان برای بهبودی شرایطشان، نیکوکاری و اقدامات خیرخواهانه، به ویژه اختصاص موقوفات برای ارتقای وضعیت اقتصادی، فرهنگی و اجتماعی زرتشتیان ایران رشد چشمگیری یافت. در سال های بعد با ایجاد امکان مشارکت اجتماعی بیشتر، پیروان آیین مزدیسنا در راستای توسعه فرهنگی و اجتماعی جامعه خویش، اقدامات گسترده ای در امر تأسیس و گسترش موقوفات با کارکردهای رفاهی، بهداشتی، مذهبی، فرهنگی و آموزشی صورت دادند. این مقاله، با روش توصیفی تحلیلی و مطالعه کتابخانه ای - اسنادی، در مقام پاسخ به این سؤال اصلی است که جایگاه موقوفات ارباب رستم گیو و کارکرد آن در توسعه اجتماعی و فرهنگی زرتشتیان ایران طی دوره پهلوی دوم چه بود. همچنین، به مواردی از این قبیل پرداخته خواهد شد که جایگاه نیکوکاری و وقف در آیین مزدیسنا چیست. موقوفات زرتشتیان پیش از دوره پهلوی دوم، متمرکز بر چه حوزه هایی بود و چه نهادها و مؤسساتی مسئولیت نظارت بر موقوفات زرتشتیان را بر عهده داشتند. دستاورد این مطالعه بیان کننده این نتیجه است که اقدامات ارباب رستم گیو در قالب بنیاد خیریه گیو با گستره فعالیت های متنوع خیریه، در تهران و شهرهایی دیگر، متأثر از تعاملات وسیع با کشورهای مختلف، به ایجاد سازمانی با عنوان سازمان موقوفات گیو انجامید؛ با این هدف که با نظارت و نگهداشت موقوفات خاندانی، فرایند توسعه حوزه های اجتماعی، فرهنگی و اقتصادی جامعه زرتشتی و مآلاً جامعه ایرانی از اثربخشی ماندگارتری بهره مند شود.متن
Endowments of Arbab Rostam Giv and Their Role in the Social and Cultural Development of Iranian Zoroastrians (Case study: Second Pahlavi period)
Introduction Considering the importance of charity and benevolent acts as one of the most prominent religious-ethical teachings of all religions including Mazdaism, since the Qajar period and following the Persians' decision to improve their conditions, philanthropy and benevolent acts, especially the allocation of endowments, grew significantly among Iranian Zoroastrians to improve the economic, cultural and social status. After creating the possibility for increased social participation in the following years, Mazdaysana followers took extensive measures to improve the cultural and social development of their society. They established and expanded endowments with welfare, health, religious, cultural, and educational functions. In light of this introduction, it is important to note that the primary objective and problem of the present research is to answer the question of what was the role of the endowments of Arbab Rostam Giv in Iran's social and cultural development during the second Pahlavi period. The research background of the present topic shows scattered works, including the booklet "Memorandum for commemorating the philanthropist Rostam Giv" - which mentions the biography of Arbab Rostam Giv - and has a brief review of the scope of his endowments and charitable acts. Hadi Hakimian's article titled "Cultural Developments of Yazd from September ۱۹۴۱ until the coup d'état on August ۲۸, ۱۹۵۳", as well as the book "The reservoirs of Yazd city, an overview of their function and structure" written by Hossein Maserrat, and Elham Malekzadeh and Mahdieh Khani Sanich's article titled "Endowed Reservoirs of Yazd in the Qajar and Pahlavi Periods" are other researches that briefly and case-specifically dealt with the charitable donations of Arbab Rostam Giv and the role of his reservoir in supplying water to Yazd in the ۱۹۴۰s. A descriptive account of Arbab Rostam Giv's endowments is included in Zahra Gholami Badi's thesis entitled "Field Investigation of the Extent of Giving and Endowment among Contemporary Zoroastrians of Iran". Research Methodology By using library studies and archival documents in conjunction with historical research on the subject of the article, descriptive-analytical research is performed, using all unpublished works and documents related to Arbab Rostam Giv's endowments to explain their contents. Zoroastrian sources and documents are referenced extensively in this article, including new research, Zoroastrian official bodies, and internal reports of the Zoroastrian Association as well as their other manifestos. Research findings In the religion of Mazdysana, there is a lot of emphasis on sharing efforts in the matter of charity and giving. One of the notable examples of philanthropy is "Nahade, Bahar-Dasht, Band-Mal" that Zoroastrian society has tried to preserve and expand this admirable tradition in various periods of history. From the ۱۸th century and under the influence of the developments of the new world and the expansion of Zoroastrians' connections with the Persians of India, the scope of Iranian Zoroastrians' endowments was inclined towards the creation and expansion of welfare-health charitable institutions. Arbab Rostam Giv and his wife, Morvarid Amanat, as one of the influential capitalists of contemporary Zoroastrian society, started to found and expand endowments and form a coherent structure for the preservation and development of these endowments in the ۱۹۴۰s due to not having any children of their own and their desire to do good work and help their people. The geographical scope of Giv endowments included the cities of Yazd, Tehran, Shahi, and Damavand. The scope of his endowment activities included the construction of water reservoirs, the construction and development and support of educational, welfare, health, and treatment centers, community halls, residential complexes for the needy, the construction of Adrian and Darb Mehr, the development of tombs and financial assistance to individuals, institutions, and organizations, and support for publishing and research affairs. The endowments of the Giv family in the field of education, with priority given to the construction of girls' schools over boys, and careful consideration in the naming of these educational units, paid special attention to the commemoration of their families, such as Shapur and Kharman Giv. In this regard, the honoring of scientific luminaries related to Zoroastrian society, such as Arbab Khodabakhsh and Ebrahim Poordawood, also indicates Arbab Rostam's point of view toward honoring the cultural status of influential people in the cultural sphere of Zoroastrian society. Discussion and Conclusion Arbab Rostam Giv was among the first people of the Zoroastrian community who, under the influence of extensive interactions with other communities and taking advantage of successful financial and supervisory models, made efforts to organize sustainable charitable activities in the new world order. With this approach, he realized the necessity of creating a charity foundation and a coherent organization to monitor and maintain family endowments, and for this purpose, he established a suitable organization to manage his endowments. The event, which with the regular goals and plans that Arbab Rostam had considered for his endowments if continued, could play a leading role in the social and cultural development of Iranian and non-Iranian society, as well as non-Zoroastrian Iranians. This point is raised by taking into account that there is no detailed report in the written sources regarding the results of the charitable activities of Arbab Rostam Giv and his charity foundation as well as the charitable organization of Giv endowments. It is clear that the profound cultural effects left by the quality of teaching in educational centers were built under the activities of the foundation, which nurtured outstanding people, who became the source of effective actions in the following years of their social, cultural, and political life. Or, as a result of the creation of Zoroastrian homes for the needy, in addition to preserving their human dignity, the family foundations of the needy people affected by the material and spiritual support of these people were preserved. It should also be noted that the content coherence of the religious and cultural activities of Zoroastrians, especially Zoroastrians of Tehran, is dynamic and established under the shadow of the creation of Adrian and other Giv foundation buildings as a place for the establishment and gathering of the Zoroastrian community and the performance of their religious and cultural rituals. In more precise terms, it can be claimed that under the actions of the Giv Charity Foundation and the extent of its endowments among the Zoroastrians, especially the Zoroastrians of Tehran, the vitality and social life of Zoroastrians in the contemporary period took on a different form and by using the facilities of the mentioned endowments, the Zoroastrian community benefited greatly from experienced sustainable development in cultural and social fields.
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