بررسی پدیدارشناسانه حیوان آزاری در مراسم ورزاجنگ (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
خون بازی دو گاونر که گیلانی ها آن را «ورزاجنگ» می نامند از دیرباز مایه سرگرمی برخی بود اما هسته اصلی آن یعنی «جنگ»، و مسئله نسل های مختلف یعنی «تعامل انسان و حیوان» همچنان باقی است. باتوجه به اینکه واقعیت اجتماعیِ موجود، منفک از بستر تجربی افراد درگیر در آن نیست و نگره های طبیعی، موجب برجسته شدن تداومِ پدیده، نزد برخی از پژوهشگران تحت عنوان انسجام اجتماعی و کارکرد اقتصادی شده و کنشگران ورزاجنگ خواهان استمرار آن تحت عنوان پاسداشت بازی بومی، و دفاع از سنت هستند، این پژوهش با بهره گیری از روش پدیدارشناختی با تمرکز بر رهیافت مستقیم، سعی نموده به این پرسش پاسخ دهد که قصد این کنشگران در نسل های مختلف از قرارگیری در موقعیت موصوف چیست؟ نتیجه کار بیانگر این است که موافقان و مخالفان با «درد شبح» مواجه هستند و تنها امکانی که برای رهایی از مخاطرات مذکور متصور است خوداثباتیِ درون ماندگارِ انسان متناهی و هم آغوشی «با» جهانی است که در آن پرت شده ایم.A phenomenological study of animal abuse in the Varzajang ceremony
“Varzajang”, has long been a source of entertainment for some people, but its main core is “war”, and the issue of different generations, i.e. "human-animal interaction", remains. Considering that the existing social reality is not separate from the experiential background of the people involved in it, and the natural views make the continuation of the phenomenon stand out, according to some researchers, it is called social cohesion and economic function, and Varzajang actors want its continuation under the title of preserving the native game, and defend the tradition, using the phenomenological method with focusing on the direct approach, tried to answer this question, what is the intention of these actors in different generations to be in the mentioned position? The result of this study indicates that the proponents and opponents face "phantom pain" And the only possibility to get rid of the mentioned dangers is to embrace “with” the world in which we are thrown. Keywords: Varzajang, bullfighting, animal abuse, phenomenology, animal rights Introduction The phenomenon of “Varzajang” in the north of Iran is the fighting of two bulls. This event in its first instance, a show was among the entertainments of the native people, but little by little it became an opportunity to represent the rule of the kings in the celebrations. In the last few centuries, with the change of generational relations, this show has become a platform for gambling. Since this social reality is not separated from the experience of the people involved in it, relying on the most central presupposition of modernity, which is the necessity of rationality, we seek to investigate the situation of the people of Gilan and provide the possibility of questioning about animal abuse and animal rights among Varzajang activists. In this regard, by choosing a lived experience among the described social group, we discussed the natural attitudes among the supporters of this group. The question is, what is the intention of these activists to be in the described position? Therefore, in this research, we have in mind the reduction of harm (to humans or animals) and the reduction of evil. Materials & Methods The first experience A man said: “In the past, bulls were free in autumn, they easily went to pasture and sometimes they returned home after a few months; there was always a possibility of a fight between the bulls. These wars were far from our interference, but to prevent untimely wars, we tried to limit the fighting of the bulls so that the bulls would recognize one of them as the superior bull. Therefore, we were watching the bullfight”. The second experience One day, I went to see a family who supported their living expenses by breeding bulls. According to the belief of most fans of Varzajang, the bull wants to go to war! For them, an animal is not just a living being; it is a part of their life that they can talk to, love, even dance, and play with animals. I asked someone, why do you send an animal that you raised with love to be killed on the battlefield? He said: “First of all, we don't want them to be injured, but many people in our city sent their children to the war in Syria for their belief! Didn't they love their children?! All this, I fight for the comfort of the animal; Let him fight for me once”. Contrary to Gholami's (1390) account of the animal war, my experience represented the death of one of the bulls on the battlefield. No gambling loser was worried about a bull who fought to the end! Betting winners don't care about animals and promise each other a barbecue. Here, all the five freedoms of Singer (2015) around the welfare of animals apply, but no one thinks for a moment about killing animals. Although some Varzajang activists know that animals suffer from physical and non-physical injuries, no one wants to admit cruelty to animals. Classification of bullfighters According to the definition of animal abuse, Varzajang activists can be divided into seve
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