مطالب

Purpose- Place attachment is not just dependent on the place of birth and, as phenomenologists have acknowledged, "experience," is the most significant element of the perception of concepts and meaning of a place; accordingly, meaning in a place is directly related to the way of human perception and its related categories. The main objective of the present study is to investigate and analyze the spatial-geographic factors affecting place attachment of the Kurdish immigrants in Rudbar, Guilan province. Design/methodology/approach- This study is quantitative in terms of the nature of the research and is descriptive-analytical in terms of data analysis. Data collection was done using library and documentary as well as field and survey methods. The statistical population of the study consisted of the Kurdish villages of Guilan province in Rudbar with 12 villages and a total population of 2,955 people. Using Morgan's table, the number of samples was determined as 340 people. To increase the level of confidence and reduce the error in data, the number of samples was increased and 355 questionnaires were finally completed. The validity of the questionnaire was confirmed by a number of professors in the geography department of Guilan University. Moreover, to determine the reliability of the questionnaire, Cronbach's alpha was run. The value of 0.874 was obtained for the coefficient. Findings- The results of the study showed that there was a negative relationship between the location of the villages and the level of education and place attachment of the villagers in the way that the more the distance between the villages and districts, towns, and cities, the lower the sense of place attachment of the villagers would be. Based on the coefficient of determination (R2), 4.5% of the variance of place in the rural households under study was explained by these indicators. Also, with the increase in the education level of the villagers, place attachment is reduced. On the other hand, there was a direct and positive relationship between the duration of residence in the village and place attachment to the village, which means that people who had lived longer in the village had also more sense of place. The obtained results showed the effect of spatial-geographic factors on place attachment of rural households. Based on the coefficient of determination (R2), 99.1% of the variance of place attachment was explained by spatial, economic, and socio-political factors. Research limitations/implications- A limitation of this study was the lack of easy access to the Kurdish villagers in the above-mentioned villages. Originality/value- By providing the ideal conditions for living in different spatial (geographical) dimensions, one can strengthen place attachment in the villagers and significantly reduce its harmful consequences. For instance, despite the great ethnic and cultural differences with the host society within a long period of residence, the immigrant Kurds in Rudbar have been able to have pleasant feelings towards their place of life and somehow attach to it due to the existence of certain desirable spatial, social, and economic features and potentials such as proper and safe physical environment, intergroup and intragroup interactions, as well as desirable areas for earning money and employment.

Purpose- The present study aims at discovering the relationship between economic problems and limitations in Chahan rural district, and sociocultural weaknesses (with regard to the elements of peasant sub-culture). Design/methodology/approach- With regard to the purpose, it is an applied study and it is descriptive-analytical regarding its methodology. Data was collected in two ways: field and documentary. In field studies, we used questionnaires, interviews, and observations at the same time. The statistical population of the study includes 9 villages with 1121 households among 43 villages in Chahan Dehestan; and 285 households were selected as the sample using Cochran. Statistical analysis of the data was performed at two levels; at the first level, the correlation of 7 peasant sub-cultures were identified using Spearman test; and at the second level, the tests U and H were used to determine the differences among the above components in the society groups. Findings- The findings indicate that effectiveness of components like lack of innovation with significance coefficient of 0.022, extreme fatalism with significance coefficient equal to 0.020, and lack of foresight (disability to ignore immediate benefits for the sake of future benefits) with significance coefficient of 0.006 on economy was confirmed and it was proved that they limit economic sustainable development in the rural district under study. In addition, except for extreme fatalism and low level of dreams and wishes, the average of other components of peasant sub-culture are different with regard to gender, age, level of education, types of jobs, and sample villages. In general, what Rogers called a barrier to economic development in the villages in developing countries in his theory of peasant sub-culture, is not true in Chahan rural district (except for the three components whose negative effects were confirmed) but the cultural status of this society is such that it can protect and support economic sustainable development. Practical implications- Since the cultural features in the society under study support economic sustainable development (and does not prevent it), studying adaptability of economic plans with cultural status of the society and exploiting its elements smartly to facilitate the process of economic sustainable development in Chahan Dehestan is recommended. Originality/value- The present study explains the relationship between sociocultural factors (peasant sub-culture) and economic sustainable development through a combined method (qualitative-quantitative), and is the first scientific study in its kind in the studied scope

Am 20. Februar 2009 entdeckten schiitische Pilger auf dem Baqīʿ-Friedhof in Madīna, dass die saudische Religionspolizei schiitische Frauen von einem nahegelegenen Gebäude aus filmte. Als die Pilger von der Polizei verlangten die Aufnahmen zu zerstören, antwortete diese mit Gewalt. Die Schiiten versammelten sich am 23. Februar vor dem Friedhof, aber die Religionspolizei verhinderte mit physischer Gewalt, dass sie den Friedhof betraten. Anschließend griff die Polizei gemeinsam mit Zivilisten die Schiiten an. Der Friedhof wurde anschließend wochenlang für Besucher gesperrt. Spannungen zwischen der saudischen Regierung und Schiiten sind nichts Neues, aber die Ereignisse von 2009 sind ein Zeichen für den herausgehobenen Status des Baqīʿ als Konfliktort. Der Baqīʿ- Friedhof ist seit 1400 Jahren ein äußerst wichtiger Ort für Muslime. Allerdings ist Baqīʿ aufgrund seiner wiederholten Schändung durch die saudisch-wahhabitische Allianz 1806 u.Z. und 1926 u.Z. eine der Haupt-Trennlinien zwischen der schiitischen Gemeinschaft und den Wahhabiten.

Die Kosmogonie oder Erschaffung des Universums ist ein grundlegendes Konzept in diversen religiösen Systemen und bietet einen idealen Kontext für wesentliche Annahmen bezüglich der menschlichen Position im Universum, die Beziehung des Menschen mit anderen spirituellen und materiellen Wesen, die Bedeutung von Ritualen, Sotierologie und Eschatologie. In den meisten Religionen der Welt, egal ob primitive, alte oder große Religionen, wird die Schaffung der Welt in symbolischer Weise in Form eines Schöpfungs-Mythos erzählt, der die wichtigsten Konzepte des menschlichen Lebens und Schicksals mit einem ursprünglichen Gründungsakt verknüpft. Kosmogonische Mythen behandeln jene Akte des Erschaffens, durch die eine neue Welt oder eine endgültige Ordnung (daher der Kosmos als Gegenstück zum Chaos) begründet wird, weshalb sie symbolische Ausdrücke für die Modifizierung der Realität in Bezug auf eine bestimmte Struktur sind. Diese Struktur ist das Universum, in dem sich der Mensch verortet, in einer Beziehung gemeinsam mit den göttlichen Wesen und weltlichen Kreaturen, die wiederum durch denselben Mythos oder andere, nachgeordnete Mythen definiert wird. Daher können wir sagen, dass der kosmogonische Mythos im allgemeinen der Ausdruck der menschlichen kosmischen Orientierung ist, und aus diesem Grund von den Gläubigen als Bericht ihrer „heiligen oder ursprünglichen Geschichte“ oder ihrer „wahren Geschichte“ verstanden wird.