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Статті в журналах з теми "Nomads (Iran)"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 20 лютого 2023

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1

Arefkhah, Nasir, Mohammad Reza Shadzi, Fattaneh Mikaeili, Bahador Sarkari, Farideh Esfandiari, and Fatemeh Goudarzi. "Seroprevalence and associated risk factors of toxocariasis among nomads in Boyer-Ahmad County, southwest Iran." Transactions of The Royal Society of Tropical Medicine and Hygiene 114, no. 5 (December 11, 2019): 372–77. http://dx.doi.org/10.1093/trstmh/trz117.

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Abstract Background Human toxocariasis is caused by the larval stage of Toxocara canis and Toxocara cati. This cross-sectional study was conducted to evaluate the seroprevalence and the risk factors associated with Toxocara infection in nomads of Boyer-Ahmad County in the southwest of Iran. Methods A total of 968 blood samples were collected from nomads. A structured questionnaire, containing sociodemographic data, was completed for each participant. Sera were evaluated for anti-Toxocara antibodies, using the T. canis excretory-secretory antigens prepared from the second stage larvae, in an ELISA system. Results Among the 968 participants, 220 (22.7%) were males and 748 (77.3%) were females; the mean age was 40.71 y. Anti-Toxocara IgG antibodies were detected in 14 (1.4%) of the 968 nomads. The association between Toxocara infection and gender, age, contact with dogs, residential area and level of education were not statistically significant (p>0.05). Conclusions The findings of the study revealed a low prevalence rate of toxocariasis in nomadic communities in southwest Iran. Geographic location and climatic conditions as well as the lifestyle and sociodemographic features of the participants may contribute to the low prevalence rate of Toxocara infection.

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2

Mortensen, Inge. "Nomad Iconography on Tombstones from Luristan, Iran." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 219–28. http://dx.doi.org/10.30674/scripta.67230.

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In Luristan in western Iran the nomad cemeteries are scattered apparently at random across the landscape. The history of these nomads is not very well known, and until a few years ago they were themselves largely illiterate. They have lived in areas which comprise some of the very isolated mountain valleys and plains in the central Zagros mountains, and untilrecently their rhythm of life was to a great extent determined by the changing seasons. In the interpretation of the images on Luristani tombstones, it may never be possible ,with certainty, to arrive at the correct interpretation of a motif. The signs and symbols on the tombstones are comparable to a code whereby messages are converted from one form of representation to another, which means that they have to be encoded in a form that the communicants can easily interpret. In a community sharing the same religion, cultural inheritance and social background, and living at a given time in particular area, this should present no problem. But if one or more of these elements are altered, the whole structural pattern and symbolic scheme of the community will be affected: as, for example, is clearly demonstrated by the forcible settlement of nomads in Luristan which has caused an abrupt discontinuation in the erection of pictorial tombstones. The more drastic the change, the quicker the transition of symbolic values into fossilized and sometimes incomprehensible fragments of a tradition.

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3

Beck, Lois. ": Shahsavan Nomads of Iran . Arlene Dallalfar, Fereydoun Safizadeh." American Anthropologist 89, no. 3 (September 1987): 783–84. http://dx.doi.org/10.1525/aa.1987.89.3.02a00850.

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4

Shahbazi, Mohammad. "The Qashqa'i Nomads of Iran (Part I): Formal Education." Nomadic Peoples 5, no. 1 (January 1, 2001): 37–64. http://dx.doi.org/10.3167/082279401782310916.

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5

Amanolahi, Sekandar. "Fieldwork among pastoral nomads and in sedentary communities of Iran." Iranian Studies 37, no. 4 (December 2004): 613–21. http://dx.doi.org/10.1080/0021086042000324152.

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6

Ansari-Renani, H. R., J. P. Mueller, B. Rischkowsky, S. M. Seyed Momen, O. Alipour, M. Ehsani, and S. Moradi. "Cashmere quality of Raeini goats kept by nomads in Iran." Small Ruminant Research 104, no. 1-3 (May 2012): 10–16. http://dx.doi.org/10.1016/j.smallrumres.2011.11.003.

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7

Salzman, Philip Carl. "Pastoral Nomads: Some General Observations Based on Research in Iran." Journal of Anthropological Research 58, no. 2 (July 2002): 245–64. http://dx.doi.org/10.1086/jar.58.2.3631038.

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8

Alizadeh, Karim, and Jason A. Ur. "Formation and destruction of pastoral and irrigation landscapes on the Mughan Steppe, north-western Iran." Antiquity 81, no. 311 (March 1, 2007): 148–60. http://dx.doi.org/10.1017/s0003598x00094904.

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CORONA satellite photography taken in the 1960s continues to reveal buried ancient landscapes and sequences of landscapes – some of them no longer visible. In this new survey of the Mughan Steppe in north-western Iran, the authors map a ‘signature landscape’ belonging to Sasanian irrigators, and discover that the traces of the nomadic peoples that succeeded them also show up on CORONA – in the form of scoops for animal shelters. The remains of these highly significant pastoralists have been virtually obliterated since the CORONA surveys by a new wave of irrigation farming. Such archaeological evaluation of a landscape has grave implications for the heritage of grassland nomads and the appreciation of their impact on history.

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9

Akobirov, Mirjalol H. "ISSUES OF SUPPLY AND WEAPONS IN THE ARMY OF SULTAN JALALIDDIN MANGUBERDI." JOURNAL OF LOOK TO THE PAST 4, no. 3 (March 30, 2021): 18–22. http://dx.doi.org/10.26739/2181-9599-2021-3-3.

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In this article, the author provides information on the supply of the army of Sultan Jaloliddin Manguberdi, military weapons used during the war, on the role of nomads in the formation of the weapons of the army of Sultan Jaloliddin Manguberdi. In particular, the nomadic Kipchaks were armed mainly with curved swords, bows, shields and spears. The military supply problem was initially solved (1220-1224) with zero taxes and trophies at the points of entry. During the subsequent activities of the Sultan (1224–1231) In Iran, Azerbaijan, Armenia, Georgia, supply problems were also solved by regulating public administration.Index Terms: weapons, zero tax, (dabbabat), palachmans (manjanik), “turtles” (mataris), devices for breaking walls (jamalukat)

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10

Amanolahi, Sekandar. "Supernaturalism among the Pastoral Societies of Iran." Iran and the Caucasus 11, no. 1 (2007): 45–55. http://dx.doi.org/10.1163/157338407x224897.

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AbstractThe article is a brief examination of the beliefs in supernatural and the relevant practice among the Baharvand (Bahārvand) of Lorestān (Luristān) and the Basseri (Bāser ī) of Fārs provinces prior to the Islamic Revolution in Iran. Most of the previous research on this subject at that time failed to note the existence of such beliefs and practices among the Iranian pastoral nomads, mainly because supernaturalism was explained in terms of readily observable phenomena. The author, however, intends to show that supernaturalism has always been a constant element of the spiritual life of the pastoral societies of Iran.

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11

Watson, Patty Jo, and Inge Demant Mortensen. "Nomads of Luristan: History, Material Culture, and Pastoralism in Western Iran." Journal of the American Oriental Society 116, no. 3 (July 1996): 573. http://dx.doi.org/10.2307/605194.

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12

Amanolahi, Sekandar. "Traditional Economy of the Herder-Horticulturists of South Iran." Iran and the Caucasus 14, no. 1 (2010): 27–36. http://dx.doi.org/10.1163/157338410x12743419189261.

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AbstractThe traditional ecological adaptation of the herder-horticulturists of South Iran represents a distinct pattern of subsistence and a different type of adaptation. Being neither pastoral nomads nor sedentary agriculturists, their economy is maintained by a combination of herding (mainly goats) and cultivation of semi-wild orchards and rose bushes on the high altitudes, without the use of irrigation. This study is predominantly based on the field-work materials recorded during several years in the late 1980s.

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13

Philsooph, H., and Richard Tapper. "Frontier Nomads of Iran: A Political and Social History of the Shahsevan." Journal of the Royal Anthropological Institute 5, no. 2 (June 1999): 334. http://dx.doi.org/10.2307/2660756.

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14

Floor, Willem, and Richard Tapper. "Frontier Nomads of Iran: A Political and Social History of the Shahsevan." Journal of the American Oriental Society 119, no. 3 (July 1999): 542. http://dx.doi.org/10.2307/605982.

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15

Mueller, J. P., H. R. Ansari-Renani, S. M. Seyed Momen, M. Ehsani, O. Alipour, and B. Rischkowsky. "Implementation of a cashmere goat breeding program amongst nomads in Southern Iran." Small Ruminant Research 129 (August 2015): 69–76. http://dx.doi.org/10.1016/j.smallrumres.2015.05.011.

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16

Chegeni, Ali Sharafi, Behrouz Ezatpour, Mohammad Saki, Hamid Mokhayeri, Siavash Adavi, Elham Nasiri, and Mehdi Azami. "Seroepidemiology of human brucellosis in nomads in a rural area of Iran." Asian Pacific Journal of Tropical Disease 4, no. 4 (August 2014): 333–36. http://dx.doi.org/10.1016/s2222-1808(14)60584-3.

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17

Khoury, Philip S., and Richard Tapper. "Frontier Nomads of Iran: A Political and Social History of the Shahsevan." American Historical Review 104, no. 4 (October 1999): 1422. http://dx.doi.org/10.2307/2649758.

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18

Moussavi-Nejad, Ebrahim. "Censuses of Pastoral Nomads and Some General Remarks About the Census of Nomadic Tribes of Iran in 1998." Nomadic Peoples 7, no. 2 (December 1, 2003): 24–35. http://dx.doi.org/10.3167/082279403781826328.

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19

Shahbazi, Mohammad. "The Qashqa'i Nomads of Iran (Part II): State-Supported Literacy and Ethnic Identity." Nomadic Peoples 6, no. 1 (January 1, 2002): 95–123. http://dx.doi.org/10.3167/082279402782311068.

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20

Swift, Jeremy. "Lois Beck, Nomads in Postrevolutionary Iran: The Qashqa'i in an Era of Change." Nomadic Peoples 21, no. 1 (January 1, 2017): 152–56. http://dx.doi.org/10.3197/np.2017.210108.

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21

БОБРОВ, Леонид. "Иранские шлемы «кула-худ» в комплексе защитного вооружения тюркских кочевников Центральной Азии XVII–XIX вв = Iranskiye shlemy «kula-khud» v komplekse zashchitnogo vooruzheniya tyurkskikh kochevnikov Tsentral'noy Azii XVII–XIX vv". Historia i Świat 4 (16 вересня 2015): 205–19. http://dx.doi.org/10.34739/his.2015.04.11.

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The article considers the topic of the evolution of Iranian „kula-hud” helmets, their construction and decorations system in the perspective of their employment by Turkic nomads of Central Asia. Basing on thorough analyze of the sources it was proved that the „kula-hud” helmet type was created on the foundation of the helmets manufactured from one-piece of metal from Near East in high Middle Ages. „Kula-hud” were originally formed by adding a moveable nasal, two sockets at the temples and a sharp spike at the top of hemispherical body. Chain mail aventail was also added. Early variants of the helmets of this type (proto-kula-hud) can be found as early as 16th century and should be linked with the reform of Iranian protective armament by the first Safavids. In 17th century „kula-hud” helmets were spread widely not only in Iran and India but also in Turkic states of Central Asia. An important factor in popularization of „kula-hud” was its relation with other weaponry (archery, sabers) and the tactics of the peoples of the area. The analyze of „kula-hud” helmets from Central Asia allowed to state that the majority of them are the imports from Iran. Part of the helmets was manufactured by the local masters according to Iranian patterns. The modification of some traditional riveted segmented helmets proves high prestige of Iranian armament among Turkic nomads of the area.

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22

Mostaghni, Ahmad, Davood Mehrabani, Farnaz Khademolhosseini, Seyed Jalil Masoumi, Fariba Moradi, Najaf Zare, and Mehdi Saberi-Firoozi. "Prevalence and risk factors of gastroesophageal reflux disease in Qashqai migrating nomads, southern Iran." World Journal of Gastroenterology 15, no. 8 (2009): 961. http://dx.doi.org/10.3748/wjg.15.961.

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23

Oberling, Pierre. "Frontier Nomads of Iran: A Political and Social History of the Shahsevan. Richard Tapper." Journal of Anthropological Research 54, no. 4 (December 1998): 565–67. http://dx.doi.org/10.1086/jar.54.4.3631719.

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24

Katouzian, Homa. "Liberty and Licence in the Constitutional Revolution of Iran." Journal of the Royal Asiatic Society 8, no. 2 (July 1998): 159–80. http://dx.doi.org/10.1017/s1356186300009962.

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It is characteristic of Iranian revolts and rebellions that they usually occur when the state is perceived to be weak and unable to enforce its authority. Naser al-Din Shah was an arbitrary ruler like all his predecessors. But, the consequences of arbitrary rulers were not all alike either for themselves or for the country. Much depended on their personalities as well as the circumstances in which they lived. For example, the fall of the Safavid state and its dreadful consequences for Iranian society and economy were largely due to the personality traits of Shah Sultan Hosain which combined extreme promiscuity and intemperance with common superstition, susceptibility to influence, and timidity and indecisiveness at moments of crisis. Otherwise, the state would not have fallen so swiftly and miserably in the face of rebellion by some of the poorest and most backward nomads of the far eastern provinces of the empire.

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25

Young, William C. "Objects and Practices of Nomads: Bedouins of Qatar . Klaus Ferdinand. ; Nomads of Luristan: History, Material Culture, and Pastoralism in Western Iran . Inge Demant Mortensen." American Anthropologist 96, no. 4 (December 1994): 984–86. http://dx.doi.org/10.1525/aa.1994.96.4.02a00250.

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26

Bradburd, Daniel. "Nomads and their trade partners: historical context and trade relations in southwest Iran, 1840-1975." American Ethnologist 24, no. 4 (November 1997): 895–909. http://dx.doi.org/10.1525/ae.1997.24.4.895.

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27

Saboohi, Razieh, Hossein Barani, Morteza Khodagholi, Ahmad Abedi Sarvestani, and Asghar Tahmasebi. "Nomads’ indigenous knowledge and their adaptation to climate changes in Semirom City in Central Iran." Theoretical and Applied Climatology 137, no. 1-2 (October 25, 2018): 1377–84. http://dx.doi.org/10.1007/s00704-018-2665-4.

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28

Hoseinpour, Bagher, and Sibel Kalaycioglu. "Sources of Conflict in Pastoral Lands: A Case Study in the Milan tribe in the North-West Region of Iran." Journal of Sustainable Rural Development 4, no. 1 (September 23, 2019): 23–36. http://dx.doi.org/10.32598/jsrd.03.02.02.

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Purpose: Sociologically, conflict is a “struggle over values and claims to scarce status, power and resources”. Land, as a most valuable asset and a source of wealth and power, a basis for livelihood, a subject for geopolitical purposes, a matter of territorial importance, and a substance for cultural identity, is introduced as a subject of conflict in communal pastoral lands of the Milan nomadic tribe in North-west part of Iran. Three actors are recognized in the field that have conflict over the lands; the State, nomads, and peasants. The main objective of this article is to understand contradictory interaction among the actors and analyze the source and dynamics of social conflict among them. To pursue this objective, theories of conflict including Dahrendorf (1959) and the differentiated meaning system approach are adopted. Methods: Applying the Qualitative method, six sub-tribes from Milan (located in winter pastures) and three peasantry villages (located in summer pastures) were selected as samples, and deep semi-structured interviews were conducted. Results: According to results, it is revealed that conflicts are concentrated around economic, historical, and political incentives, but differentiated meaning systems are also the source of conflict and inconsistencies among the actors. Conclusion: Our study showed that pastures had a variety of meanings and values for actors: for the State, pastures had political, environmental, and economic importance while for peasants, they merely had economic importance and for nomadic groups, economic, cultural (identity), and territorial factors were prime impetuses. For actors, sources of conflicts, their solutions, and reconciliation strategies are also different and in most cases, they are contradictory.

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29

Shahshahani, Soheila. "Ambiguity in Law and the Marginalisation of Sedentarised Nomads of the Southern Zagros Mountains of Iran." Nomadic Peoples 4, no. 1 (January 1, 2000): 23–36. http://dx.doi.org/10.3167/082279400782310601.

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30

Hamed-Troyansky, Vladimir. "Becoming Armenian: Religious Conversions in the Late Imperial South Caucasus." Comparative Studies in Society and History 63, no. 1 (January 2021): 242–72. http://dx.doi.org/10.1017/s0010417520000432.

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AbstractIn the nineteenth-century South Caucasus, hundreds of local farmers and nomads petitioned Russian authorities to allow them to become Christians. Most of them were Muslims and specifically requested to join the Armenian Apostolic Church. This article explores religious conversions to Armenian Christianity on Russia's mountainous southern border with the Ottoman Empire and Iran. It demonstrates that tsarist reforms, chiefly the peasant reform and the sedentarization of nomads, accelerated labor migration within the region, bringing many Muslims, Yazidis, and Assyrians into an Armenian environment. Local anxieties over Russian colonialism further encouraged conversions. I argue that by converting to Armenian Christianity many rural South Caucasians benefited from a change in their legal status, which came with the right to move residence, access to agricultural land, and other freedoms. Russia's Jewish communities, on the other hand, saw conversion to Armenian Christianity as a legal means to circumvent discrimination and obtain the right to live outside of the Pale of Settlement. By drawing on converts’ petitions and officials’ decisions, this article illustrates that the Russian government emerged as an ultimate arbiter of religious conversions, evaluating the sincerity of petitioners’ faith and how Armenian they had become, while preserving the empire's religious and social hierarchies.

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31

Mohammadi Sefidkhani, Ramin, and Hossein Sarhaddi-Dadian. "Introducing Newly Documented Rock Art in Mianeh County of the East Azarbaijan Province in North-Western Iran." Annals of the Náprstek Museum 43, no. 1 (2022): 125–38. http://dx.doi.org/10.37520/anpm.2022.008.

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This essay seeks to conduct a short study for the first time of the classification of a number of petroglyphs in Mianeh County in the Eastern Azarbaijan Province. The north-western region of Iran is one of the richest regions in rock art; due to its abundant springs, landscape, and the specific lifestyle of nomads who regularly move around the same places. The petroglyphs were discovered 20 km west of Mianeh City on the right side of Tabriz Road, and are located on a black mountain in the Chupughlu region. One of the key challenges in the study of the petroglyphs in Iran and north-western region of Iran is their dating. Due to the lack of laboratorial equipment, they have not been studied yet. During the survey in 2016 of the Chupughlu region almost seventy sites were identified and are located at a distance of between 60–100 m from each other. Here we present eleven sites. The petroglyphs of Mianeh are among the most original and admirable petroglyphs that reflect parts of the life of the residents of this region in the past. The most remarkable images found through the petroglyphs consist of human, animal, and geometrical images

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32

HONARVAR, B., M. MOGHADAMI, K. B. LANKARANI, M. A. DAVARPANAH, M. ATAOLAHI, A. FARBOD, E. ESKANDARI, et al. "Brucellosis as a neglected disease in a neglected population: a seroepidemiological study of migratory nomads in the Fars province of Iran." Epidemiology and Infection 145, no. 3 (November 21, 2016): 491–97. http://dx.doi.org/10.1017/s0950268816002600.

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SUMMARYThis study assessed the seroprevalence of brucellosis and its risk factors in migratory nomads in the Fars province of Iran. Active brucellosis was defined as the combination of clinical symptoms, including fever, chills, night sweats, headache, low back pain, arthralgia, or myalgia, and positive laboratory testing, including either a serum agglutination test (SAT) ⩾1:80 with a 2-mercaptoethanol (2-ME) test ⩾1:40, or a SAT <1:80 combined with a positive Coombs Wright test (CWT) at a titre of at least threefold higher than SAT titre results. For the 536 participants, the female (316, 59%) to male (220, 41%) ratio was 1·4 and the participants' mean age was 32·4 ± 18·9 (range 1–96) years. Of all participants, 325 (60·6%) showed clinical symptoms; in symptomatic participants, the Rose Bengal plate test was positive in 33 (6·1%) cases, the SAT was positive in 18 (3·3%) cases, and the 2-ME test was positive in 30 (5·5%) cases. Positive SAT and 2-ME results were seen in 18 (3·3%) cases, but a negative SAT and a positive CWT were found in 36 (6·7%) cases. As a result, active brucellosis was detected in 54 cases, indicating a prevalence of 10% (95% confidence interval 8–12). In conclusion, we determined that brucellosis is a prevalent yet neglected disease in this nomadic population. Brucellosis control is not possible as long as these high-risk populations remain neglected.

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33

Lawson, Fred H. "KEYS TO THE KINGDOM: CURRENT SCHOLARSHIP ON SAUDI ARABIA." International Journal of Middle East Studies 43, no. 4 (November 2011): 737–47. http://dx.doi.org/10.1017/s0020743811000985.

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Among the Arab states of the Middle East and North Africa, Saudi Arabia is at once paradigmatic and exceptional. The kingdom epitomizes what every schoolchild knows about this part of the world—limitless deserts, camel-herding nomads, oil wells, jet-setting princes, reactionary religious authorities, severely restricted gender relations—all in one neat package. At the same time, it takes these features to extremes approximated only by neighboring Abu Dhabi and Qatar, neither one of which has elicited anything like the same degree of journalistic or scholarly scrutiny. It is no wonder that the concept of the rentier state has been applied more persistently and innovatively to Saudi Arabia than anywhere else, including Iran, whose political economy the notion was originally coined to describe.

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34

Khosronejad, Pedram. "Learning About the Bakhtiari Nomads in Iran: Through Their Material and Oral Structures of Death and Dying." Anthropology News 47, no. 3 (March 2006): 23. http://dx.doi.org/10.1525/an.2006.47.3.23.

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35

Ghazali, Samane, Mansour Zibaei, and Hossein Azadi. "Impact of livelihood strategies and capitals on rangeland sustainability and nomads' poverty: A counterfactual analysis in Southwest Iran." Ecological Economics 206 (April 2023): 107738. http://dx.doi.org/10.1016/j.ecolecon.2023.107738.

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36

Averianov, I. A. "CULTURAL INTERACTION BETWEEN SAFAVID IRAN AND OTTOMAN TURKEY IN 16TH CENTURY." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 136–48. http://dx.doi.org/10.31696/2618-7302-2020-4-136-148.

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Сoming to power of the Safavids Sufi dynasty in Iran (in the person of Shah Ismail I) in 1501 caused noticeable transformations in the political, social, cultural and religious life of the Near and Middle East. This dynasty used the semi-nomadic tribes of the Oguz Turks (‘Kyzylbash’) as its main support, which it managed to unite under the auspices of military Sufi order of Safaviyya. However, the culture of the Safavid state was dominated by a high style associated with the classical era of the Persian cultural area (‘Greater Iran’) of the 10th–15th centuries. The Iranian-Turkic synthesis that emerged in previous centuries received a new form with the adoption by the Safavids of Twelver Shiism as an official religious worldview. This put the neighboring Ottoman state in a difficult position, as it had to borrow cultural codes from ‘heretics’. Nevertheless, the Ottomans could not refuse cultural interaction with the Safavids, since they did not have any other cultural landmark in that era. This phenomenon led to a number of collisions in the biographies of certain cultural figures who had to choose between commonwealth with an ‘ideological enemy’ or rivalry, for the sake of which they often had to hide their personal convictions and lead a ‘double life’. The fates of many people, from the crown princes to ordinary nomads, were broken or acquired a tragic turn during the Ottoman-Safavid conflict of ‘spiritual paths’. However, many other poets, painters, Sufis sometimes managed to transform this external opposition into the symbolism of religious and cultural synthesis. In scholarly literature, many works explore certain aspects of the culture of the Ottoman Empire and the Safavid state separately, but there are almost no works considering the synthesis of cultures of these two largest Muslim states. Meanwhile, the author argues, that understanding the interaction and synthesis of the Ottoman and Safavid cultures in the 16th century is a key moment for the cultural history of the Islamic world. The article aims to outline the main points of this cultural synthesis, to trace their dependence on the ideology of the two states and to identify the personality traits of a ‘cultured person’ that contributed to the harmonization of the culture of two ideologically irreconcilable, but culturally complementary empires. A comparative study of this kind is supported by Ottoman sources. In the future, the author will continue this research, including the sources reflecting the perception of the Ottoman cultural heritage by the Safavids.

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Rossi, Domiziana. "A Road to Fīrūzābād." Ex Novo: Journal of Archaeology 3 (December 31, 2018): 79–100. http://dx.doi.org/10.32028/exnovo.v3i0.382.

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A serpentine path created by the river Tang-āb through the Zagros Mountains has always been the only access from north to the city of Ardašīr-Xwarrah, located at five kilometers west from the modern Fīrūzābād, in Iran. This inaccessibility prompted the king of Fārs Ardašīr to found his stronghold against the Arsacid power here. This path endured the fall of the Sasanian Empire throughout Islamic times as a crossroads of the routes connecting the port of Sīrāf to other cities. The impervious path allowed both the coup d'État that marked the rise of the Sasanian dynasty and the development of trades through Fīrūzābād. The reliefs of Ardašīr's victory over the Arsacid King and his investiture by the god Ohrmazd are carved in the gorge, ad perpetuam rei memoriam. Furthermore the rose-water produced in Fīrūzābād travelled on the steep path farsakh by farsakh (literally, parasang by parasang) so it could spread through the entire dār al-Islam. The movement of goods and populations on this road has survived with the Qashqaii nomads, who travel along this path even today, during their seasonal migration.

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Astafyev, A. E., and E. S. Bogdanov. "OFFERINGS OF HUNNIC-TYPE ARTIFACTS IN STONE ENCLOSURES AT ALTYNKAZGAN, THE EASTERN CASPIAN REGION." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 2 (June 29, 2018): 68–78. http://dx.doi.org/10.17746/1563-0110.2018.46.2.068-078.

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In 2014–2015, nine enclosures built of stone slabs were excavated at Altynkazgan on the Mangyshlak Peninsula, Republic of Kazakhstan. Inside them, remains of offering ceremonies were found: vessels dug into the ground, altars made of limestone blocks, and pits for offerings. In one of these, we found a richly decorated bridle, in another, a belt set of inlaid golden plaques, and in the third, remains of a saddle (silver plates and other items). The entire assemblage has numerous parallels among the 5th and 6th century fi nds from the northern Black Sea area, North Caucasus, and the Volga basin. Ritual burial of a “golden” belt, a bridle, and a ceremonial saddle indicate an advanced cult that included offerings of prestigious belongings of a horseman. These rituals were introduced by Iranian-speaking nomads who had migrated to the eastern Caspian region during the Hunnic raids to Iran in the 5th century. At that time, owing to the regressive phase of the Caspian Sea, the semi-desert northern Caspian coast was connected with Mangyshlak by a land bridge. Our hypotheses are supported by both historical records and modern geomorphological studies of the Caspian Sea.

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Beattie, Hugh. "RICHARD TAPPER: Frontier nomads of Iran: a political and social history of the Shahsevan. xvii, 429 pp. Cambridge: Cambridge University Press, 1997. £45." Bulletin of the School of Oriental and African Studies 64, no. 2 (June 2001): 268–308. http://dx.doi.org/10.1017/s0041977x01300162.

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Saghafinia, Masoud, Nahid Nafissi, and Reza Asadollahi. "Effect of the Rural Rescue System on Reducing the Mortality Rate of Landmine Victims: A Prospective Study in Ilam Province, Iran." Prehospital and Disaster Medicine 24, no. 2 (April 2009): 126–29. http://dx.doi.org/10.1017/s1049023x00006671.

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AbstractBackground:In several Iranian provinces, there are large numbers of landmines that threaten the lives of many civilians. Ilam is one of the most polluted areas with 1,086 injuries from landmines between 1989 to 1999, with an overall mortality rate of 36.4%. A remarkable number of deaths occurred before the injured were conveyed to the hospital. In this survey, the effects of on trauma outcome of the use of prehospital trauma life support provided by t rained paramedics and ru ral health workers as first responders were examined.Methods:In an interventional, prospective study, 4,834 persons (general physicians, nurses, rural health workers, and emergency technicians, high- and low-educated people, layperson villagers, and nomads) were trained in one level of advanced (for general physicians and nurses) and four levels of basic life support courses during two years (2000–2001). Following the training, the data from 288 landmine victims who were referred to the main hospital in Ilam (trauma center) were registered prospectively (2001–2005). The effects of prehospital trauma life support training were assessed by using the Injury Severity Scale (ISS) score and prehospital physiologic severity (PSS) score.Results:There were 288 injuries from landmines in the Mehran region between 2002 and 2005. The mean ISS score was 20.3 with a median of 13. Forty percent were severely injured with an ISS score >15. Of the injured who received prehospital care at the Mehran Emergency Center, the mean value of the PSS scores was 6.40, which improved to 7.43 in the hospital (p = 0.01; 95% CI for difference -0.72 to -0.45), in comparison with 5.97 in the injured who were conveyed to Ilam Hospital directly (mean of ISS was approximately equal in both groups).The total mort ality rate was 27% between 2001 and 2005.Conclusions:Prehospital educations and training help improve PSS scores and reduce the death toll of landmine accidents in the remote areas.

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Balakhvantsev, Archil S. "Bone Sleeve with Aramaic Letters from the Sakar-Chaga 3 Burial Ground and the Problem of Contacts of Central Asian Nomads with the Civilizations of Western Asia." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2021): 7. http://dx.doi.org/10.31857/s086919080017957-9.

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After excavations of the mound Arzhan-2, the main burial of which dates back to the second half of the 7th century BC, the scholars could not help but raise the question of the contacts of its creators with the civilizations of the Near East. In order to determine the main circle of contacts of Arzhan-2 in the Near East, it is necessary to summarize all the facts that may indicate the existence of such ties. The presence of coriander in the burial mound, as well as jewelry decorated with grain and enamel, made using the true cloisonne technique, proves that the connections of Arzhan-2 in the southwestern direction reached at least Western Iran. The influence of the cultural traditions of Western Asia on the material complex of the Arzhan-2 mound was facilitated by the Sakas of the Aral Sea region. The discovery in the Sakar-chaga 3 burial ground bone sleeve with the image of two opposing wild boars, the closest analogies of which are found in the Arzhan-1 and Arzhan-2 mounds, and the Aramaic letters yod, he and waw, belonging to the last quarter of the 8th – 7th centuries BC, allows us to assert that the Sakas penetrated as far as the state of Mannea, in which the Aramaic script was used, and jewelry decorated with grain and cloisonne (a treasure from Ziwiye) are also known. Moreover, these campaigns could be made only before the formation of the Median kingdom at the end of the 670s BC.

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Rakhno, Kostiantyn. "Spring Calendar Rituals of the Medieval Ukrainians in Comparative Context." Ukrainian Studies, no. 4(85) (January 15, 2023): 180–209. http://dx.doi.org/10.30840/2413-7065.4(85).2022.269120.

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The article deals with the manifestations of the phenomena of substratum origin in Ukrainian culture, which appeared as a result of the interaction of the Slavic ancestors of the Ukrainians with the Iranian-speaking nomads of the steppe. Thanks to it, the Ukrainians have a lot in common in their spiritual and material culture with the Ossetians, who are the direct descendants of the Sarmatians and Alans, as well as with the Persians, Tajiks, Kurds, and Pamirs. In particular, closeness can be traced in the spring calendar rituals. Ukrainian customs of the Velykden holiday, identified with Easter under Christianity, have a lot in common with the celebration of Nowruz holiday, which is the key for the Iranian world. This is especially evident when the data on medieval Ukrainian rituals is included. The French engineer and cartographer Guillaume Le Vasseur de Beauplan in his famous Description of Ukraine (1650) recorded the archaic moments of the Easter celebration. They relate to the obligatory exchange of colored and painted eggs for the holiday, as well as the ritual sprinkling of water on the Pouring Monday after Easter. The calendar rites and customs of the Ukrainians described by Guillaume Levasseur de Beauplan find exact correspondences in the New Year rituals of Iran recorded by the Europeans. The French jeweler Jean Chardin in 1686 and the Dutch artist and traveler Cornelis de Bruyn in 1704 recorded the Persian custom of giving painted or gilded eggs on Novruz, which was connected with ancient Iranian ideas about the egg as the root cause of all living things, and the Venetian Pietro della Valle, during his stay in Iran in 1617-1627, had the opportunity to observe the rite of pouring water on a special holiday after Nowruz. The Persians, Tajiks, Vakhans, Ishkashims, Shugnans, Kurds, and Ossetians followed these customs and rites, which have parallels with Ukrainian ones, in later times. The Ukrainian folklore image of the lord of evil chained in Hell, who is angered by the existence of Easter eggs, also finds correspondence in Persian Zoroastrianism and the pagan religion of the Ossetians.

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Hoseinpour, Bagher, and Sibel Kalaycioglu. "An inquiry into the Milan tribe with an introduction to nomadism in Iran." Laplage em Revista 7, no. 1 (December 8, 2020): 104–21. http://dx.doi.org/10.24115/s2446-6220202171250p.104-121.

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Iran with its unique geographically most suitable for animal husbandry and has always been a home for myriad of tribes who have played a significant role in its socio-political history. Milan, among the many, is one of the largest nomadic Kurdish tribes in West Azarbaijan province, about which no information except for few is available. Applying qualitative method and semi-in-depth structural interviews and reviewing historical documents, we examined the historical roots of Milan and its socio-economic life in Iran. The findings show that Milan is originally a large Kurdish confederacy in northern parts of Iraq that was forced to move to Turkish borders with Iran during the Ottoman period to counter the Safavid regime's attacks. Due to fertility of lands, Milan resided there forever and then after, some branches migrated to Iran and settled down in its northwestern parts.

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Treister, M., та A. Chugaev. "Источники металла серебряных изделий из погребений кочевников азиатской сарматии II в. до н.э. — III в. н.э. по результатам изучения изотопного состава Pb". Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, № 14 (23 вересня 2022): 85–139. http://dx.doi.org/10.53737/2713-2021.2022.21.32.004.

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The paper is devoted to the complex analysis of silver objects from the burial complexes of Asian Sarmatia of the 2nd century BCE — 3rd century CE, representing both typological and cultural-historical analysis of these items in combination with the study of the isotopic composition of Pb in order to try to answer questions not only about possible centers of the manufacture of objects, but also of the sources of the metal. Pb-Pb data were obtained using inductively coupled plasma multicollector mass spectrometry (MC-ICP-MS) carried out in the Laboratory of isotopic geochemistry and geochronology of the Institute of Geology of Ore Deposits, Petrography, Mineralogy, and Geochemistry RAS, Moscow.The overwhelming majority of the objects are dated within the 1st century BCE — 1st century CE time span. The stylistic features of the items indicate that their origin is associated with several production centers: 1) the workshops of the ancient cities of the North Pontic region, first of all, the Bosporan Kingdom; 2) workshops located in Asia Minor or in the Eastern Mediterranean; 3) round-bottomed goblets and some of the phalerae of horse-harness should be attributed to the products of Sarmatian craftsmen, most probably manufactured both in the Lower Volga and in the Kuban region; 4) a neck guard of the helmet of the East Celtic type, secondary used as a breastplate of horse-harness, is undoubtedly the product of the Celtic (Taurisci) workshop, located in the territory of modern Slovenia.The 17 silver items demonstrate substantial heterogeneity in terms of the Pb isotopic composition. The values of 206Pb/204Pb, 207Pb/204Pb and 208Pb/204Pb ratios vary in the ranges: from 18.07 to 19.41, from 15.60 to 15.75, and from 38.3 to 40.4 respectively. The large variation (ν206/204= 1.4%, ν207/204= 0.2%, and ν208/204= 1.2%) can be explained by the origin of the metal from several ore provinces located in the Black Sea region, Asia Minor and the Near East. The Pb isotopic composition of most of the items is consistent with deposits in the Black Sea region — Eastern Balkans (6 items) and Eastern Pontides (6 items). The Pb-Pb data indicates that silver also could come from the deposits of the Taurus (South-Eastern Turkey) and Zagros (Western Iran) Mountains. Статья посвящена комплексному анализу серебряных изделий из погребальных комплексов Азиатской Сарматии II в. до н.э. — III в. н.э., представляя как типологический, так и культурно-исторический их анализ в сочетании с изучением изотопного состав Pb, для того, чтобы попытаться ответить на вопросы не только о возможных центрах изготовления предметов, но и об источниках металла. Pb-Pb данные получены с помощью мультиколлекторной масс-спектрометрии с индуктивно-связанной плазмой (MC-ICP-MS), выполненной в лаборатории изотопной геохимии и геохронологии Института геологии рудных месторождений, петрографии, минералогии и геохимии РАН, Москва.Подавляющее большинство предметов датируется I в. до н.э. — I в. н.э. Стилистические особенности изделий свидетельствуют о том, что их происхождение связано с несколькими производственными центрами: 1) мастерскими античных городов Северного Причерноморья, прежде всего Боспорского царства; 2) мастерскими, расположенными в Малой Азии или в Восточном Средиземноморье; 3) к изделиям сарматских мастеров следует отнести круглодонные кубки и часть фаларов конской упряжи, изготовленных, скорее всего, как в Нижнем Поволжье, так и в Прикубанье; 4) назатыльник шлема восточно-кельтского типа, вторично использованный в качестве нагрудника конской упряжи, несомненно, является продуктом кельтской мастерской таврисков, находившейся на территории современной Словении.17 серебряных изделий демонстрируют существенную неоднородность по изотопному составу Pb. Измеренные значения отношений 206Pb/204Pb, 207Pb/204Pb и 208Pb/204Pb изменяются в широких диапазонах: от 18.07 до 19.41, от 15.60 до 15.75 и от 38.3 до 40.4, соответственно. Большой разброс изотопных отношений (ν206/204 = 1,4 %, ν207/204 = 0,2 % и ν208/204 = 1,2 %) можно объяснить происхождением металла из нескольких рудных провинций, расположенных в Причерноморье, Малой Азии и на Ближнем Востоке. Изотопный состав свинца большинства объектов согласуется с месторождениями Причерноморья — Восточных Балкан (6 шт.) и Восточных Понтид (6 шт.). Pb-Pb данные указывают на то, что серебро также могло поступать из месторождений гор Тавра (юго-восток Турции) и Загроса (Западный Иран).

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45

Ansari-Renani, Hamid R., Barbara Rischkowsky, Joaquin P. Mueller, Seyed M. Seyed Momen, and Sepehr Moradi. "Nomadic pastoralism in southern Iran." Pastoralism: Research, Policy and Practice 3, no. 1 (2013): 11. http://dx.doi.org/10.1186/2041-7136-3-11.

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46

Landa, Ishayahu. "Türaqai Güregen (d. 1296–7) and His Lineage: History of a Cross-Asia Journey." Asiatische Studien - Études Asiatiques 71, no. 4 (February 23, 2018): 1189–211. http://dx.doi.org/10.1515/asia-2017-0011.

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AbstractThe history of the Mongol conquests in Eurasia was not least the history of the numerous migrations of masses of people across the continent. This essay discusses one specific case study, namely that of the Mongol commander and Chinggisid imperial son-in-law Türaqai of the Oyirad tribe and his lineage throughout the thirteenth century. He himself was probably born in Iran or Iraq. His family, however, came from Mongolia to Iran during the Mongol conquests. The article discusses Türaqai’s life, in particular his (and his army’s) flight from the Ilkhanate to the Mamlūk Sultanate in 1296. He also made an unsuccessful attempt to become part of the Mamlūk military, which costed him and his close supporters their lives. Looking through the lenses of this biographical narrative, the essay presents a broader picture of the military nomadic migrations in Chinggisid Eurasia and their mechanisms. The essay also pays special attention to the position of the Chinggisid sons-in-law, who held a highly respected status in the Mongol political architecture. Additionally, it highlights some main issues related to the migration of the nomadic tribes and their resettlement in the newly conquered areas under the Mongol rule, such as assimilation, conversion to Islam and the different dimensions of their relations with the local populations.

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Gilsenan, Michael. "Frontier Nomads of Iran: A Political and Social History of the Shahsevan, Richard Tapper, Cambridge: Cambridge University Press, 1997, Cambridge Middle East Studies 7, ISBN 0 521 58336 5, xvii + 429 pp., illus., figs., maps, index." Iranian Studies 33, no. 1-2 (2000): 209–11. http://dx.doi.org/10.1017/s0021086200001973.

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48

Shahshahani, Soheila. "Nomadism and Contemporary Anthropology in Iran: An Introduction." Nomadic Peoples 7, no. 2 (December 1, 2003): 21–23. http://dx.doi.org/10.3167/082279403781826300.

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49

Orishev, Aleksandr B., Azer A. Mamedov, Igor Yu Zalysin, Dmitry V. Kotusov, and Sergey L. Grigoriev. "The Development of Travel and Tourism Industry in Iran." International Journal of Criminology and Sociology 9 (December 27, 2020): 2173–79. http://dx.doi.org/10.6000/1929-4409.2020.09.257.

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The article presents the results of scientific research devoted to the study of tourism in the countries of the Far East, obtained at one of its stages. The purpose of the article is to characterize the state of rural tourism in Iran. The article shows how the attitude to tourism has changed in this country, uncovering the main reasons for the growth of domestic and international tourist flows in recent years. There are several areas of rural tourism in Iran, which include visits to historical villages and free trade zones, camping in nomad tents, recreation in parks and natural resorts, and trips to the desert. The main research findings of the authors demonstrate the problems facing rural tourism in Iran and identify the risks that arise in this sector of the economy.

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NIKBAKHT, G. H., M. RAFFATELLU, S. UZZAU, H. TADJBAKHSH, and S. RUBINO. "IS200 fingerprinting of Salmonella enterica serotype Abortusovis strains isolated in Iran." Epidemiology and Infection 128, no. 2 (April 2002): 333–36. http://dx.doi.org/10.1017/s0950268801006732.

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Salmonella enterica serovar Abortusovis is one of the most common pathogens responsible for abortion in sheep. In Iran, the spread of Abortusovis is highly dependent on the nomadic life style. In this study we performed IS200 fingerprinting to identify the clonal lines circulating in Iran. All the isolates contained 4 or 5 copies of the transposon and could be classified in 4 genotypes. A single genotype was highly prevalent and very likely it has circulated in Iran since 1970. All the isolates showed a high degree of relatedness.

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