انسان شناسی فرهنگی نظام زندگی شبانی در سه خشتی های کرمانجی خراسان شمالی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
انسان شناسی فرهنگی به ارتباط فرهنگ با نظام های مختلف یک جامعه همانند سیاست، آیین و رسوم مذهبی، باورهای عامه، نظام طبقاتی، تمایزات جنسیتی و غیره می پردازد. سه خشتی های کرمانجی یکی از قالب های شعری ادبیات عامه خراسان شمالی است که به گویش کرمانجی سروده می شود. این قالب شعری از گذشته تاکنون محمل اندیشه ها، باورها، آیین و رسوم سرایندگانش بوده است؛ از این رو در مقاله حاضر با روش توصیفی تحلیلی بر پایه نظریه انسان شناسی فرهنگی، کاربردی ساختاری، درصدد پاسخ دادن بدین پرسش است که نظم پدیداری و اعتقادی فرهنگ در سه خشتی های کرمانجی کدام است و ساختار و کارکرد هریک از آن ها چگونه قابل تحلیل و واکاوی است. بدین منظور با استناد به منابع کتابخانه ای 1000 نمونه سه خشتی، گزینش و پربسامدترین نمودهای فرهنگی استخراج و سپس تحلیل شده است. نتیجه این بررسی نشان می دهد نظام خانوادگی کرمانج ها مبتنی بر خانواده گسترده و پدرتبار است. الگوی ازدواج در بین آنان درون همسری و به ندرت در خانواده های ثروتمند به صورت چندهمسری است. همچنین جنسیت بر نوع وظایف افراد خانواده تأثیرگذار است مردان وظیفه حفاظت از زنان و کودکان و احشام را داشتند و زنان وظیفه تهیه محصولات دامی، پخت غذا و آوردن آب از چشمه، بافندگی و غیره داشتند. تحلیل نظم اعتقادی فرهنگ (باورها، عقاید و مذهب) در سه خشتی ها نشان می دهد که علاوه بر پذیرش مذهب تشیع، برخی از باورهای کهن، مانند اعتقاد به سحر و جادو و وجود حیوانات و گیاهان توتمی (شتر و میش سفید، گل محمدی و لاله) در بین ایشان تداوم یافته است. انواع پوشش های یاد شده در این اشعار مانند شلیوار، پیراهن و روسری، متناسب با اعتقادات مذهبی و نیز حاکی از مبادلات تجاری کرمانج های خراسان با اقوام و مناطق دیگر ایران است. بازی های یادشده در سه خشتی ها مانند اسب دوانی و پشم ریسی، دلالت بر تأثیر شرایط زیست بومی و جنسیت بر آن دارد.Cultural anthropology of pastoral life system in Kermanjiˈs Seh – kheshti of North Khorasan
Introduction Sih-Khashti is a branch of poems surviving from the tradition of Khosravani and Kheniagari before Islam, which apparently made its way to Khorasan in the northeast of Iran after the migration of the people of Kermanj in the early Safavid period (Tavhodi, 1359: 5). These type of poems are three-stanza compositions in the syllabic weights which are sung together with instruments and vocals, and acoustic and vocal music forms a part of their weighted identity (Alipour,1395: 115). These hymns' major themes are life, love, hope, the recounting of tragedies, the melancholy of earlier eras, tears, hope, desire, wishes, the dreams of the pure and Illyrian people, and patriotism (Hosseinpour, 1389: 6–8). Reflecting on the images in the three kashties reflects the mountainous origin, and green plains, the nomadic life of the tribes, and nomads. Homelessness, war, killing and captivity are other central themes of the three clays that depict the lived experiences of the Kermanj people against the invasions of Uzbeks, Russians, and Turkmens (Alipour, 1395: 127). Therefore, three clays are the result of pastoral life organization, which, like other works of art, is a manifestation of the culture, rituals and religious beliefs of its authors. The customs, such as choosing a wife, choosing a son-in-law, holding celebrations and holidays, religious beliefs and believing in prayers and curses, superstitions and common games, how to divide work, issues related to moving and living, etc., are among the things which are mentioned in the linguistic levels of these poems are reflected; Therefore, upcoming research tries to answer these questions by examining the Kermanji three clay tiles based on the theory of cultural anthropology: 1. What are the phenomena of culture in the Kermanji's sih-khishti? 2. What is the belief system of the culture in Kermanji's sih-khishti? Research method One of the new disciplines around culture is cultural anthropology. In fact, anthropology is the science of studying man, and his culture in order to gain real knowledge about human differences. Cultural anthropology studies man as a living cultural animal (Haviland, 2012: 32). The goal of this field, known as cultural anthropology, is to understand the cultural patterns that guide human behavior both historically and now (Bates and Plague, 2007: 37); Since culture refers to the beliefs and practices of human communities, this discipline is heavily reliant on it. Culture is investigated from a variety of viewpoints, including totalism, comparativism, and relativism (Pipelz, 2010: 21, 29). The authors have analyzed the pastoral life systems of Kermanj people in Se-Khashti with a descriptive-analytical method, citing documents and library sources, and based on the cultural anthropological approach. This study is based on the book "Sehakhshti" of Kermanji by Hadi Bidaki (1395) from among 1386 Sehkhsti, 1000 Sehkhsti were selected to analyze different patterns of pastoral life, and their meaningful relationship with the cultural structure of nomadic life. be examined. Research findings By reference to 1000 sih-khishti, with the approach of functionalism, and structuralism of cultural anthropology, firstly, the manifestations of the phenomenal order and beliefs of the culture of Kermanj tribes in the form of pastoral patterns, such as the migration pattern, the family pattern, the marriage pattern, the mourning pattern, the division of labor pattern, the pattern of rituals and religion and the game pattern was extracted. After that, each phenomenon's function and involvement in the shepherds' social structure were examined. Result The present study shows that the family system, marriage, clothes, games, individual, and family duties, religious structure and the process of change from nomadism to monogamy are reflected in these poems. The study of cultural anthropology of family organization among the nomads indicates that the family is formed based on their livelihood and economic needs. Moreover, people's need for each other to produce food has led to creating extended families among nomads; But gradually, by becoming a replacement and turning to other occupations, such as agriculture, the family system has progressed towards nuclear families. Sih-khishti genealogy of marriage patterns reveals that economic issues have been the root cause of the young marriage age among nomadic females. The value of preserving blood links and riches among clan members is shown through marriages to other clan members, family relationships, and the abhorrence of such unions. The nomadic families used sheep, camels, chickens and goats for their daughters' shirbaha, or the equivalent of money, and taking shirbaha was to compensate the loss of the girl's family for the loss of their production power. Cutting the hair and grabbing the head and face, as well as using a black coffin, are among the cultural symbols of Kermanj people's mourning, which are reflected in the sih-khishti. Wool spinning and horse racing are common games among Kermanj nomads; which is affected by gender and environment. Furthermore, being a Muslim and a Shiite, adhering to religious duties, such as fasting and praying and mourning in the month of Muharram, fatalism, especially in the matter of marriage, devotion to imams and especially Imam Reza, belief in magic and sorcery, prayers, and curses. One of the three-stones' mirrored religious patterns is what led to the presence of academics and clerics there. Besides, respect for some animals, such as camels and white sheep, rams, as well as some plants such as tulips and roses can indicate the totemic patterns of Kermanj clans. The architecture reflected in the sih-khishties shows the process of changing the nomadic pattern (using black tents) to monogamous (using porches, attics, etc.).
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