The Analysis of the Social Structure of Baluch Rituals in Sarhadi Baluchiâs Proverbs Based on the Borawian People-Oriented Approach
Document Type : پژوهشی اصیل
Authors
1
Assistant Professor of Persian Language and Literature, Velayat Iranshahr University, Iranshahr, Iran
2
MA of Persian Language and Literature, Velayat Iranshahr University, Iranshahr, Iran
Abstract
Review of the Literature
There are some studies on the proverbs and anecdotes of the Baluchi language, some of which are written by Dor Mohammad Kord (2010) Sepahi and Mir Baluchzai (2013) Keshavarz (2015), and Rakhshani (2004).
Regarding the analysis of proverbs, Jahandideh (2018) has dealt with the semiotic analysis of those famous Baluchi proverbs in which animals played a symbolic role. Porki (2021) has studied the pathology of cultural issues of the Baluch people based on parables in three parts: individual, family, and society. Outside Iran, we can refer to the book Bethel, Gashten, Pejdanak O Ghent, written by Rashid Khan (2010). This book analyzes the etymology and history of some of the famous Baluchi proverbs in all areas of Baluchi dialect. Loghman (2010) comparatively examines Baluchi and English proverbs and has also written a brief introduction to the anthropological and linguistic function of the Baluchi proverbs in a book entitled Bettel, The Rabidge of Benzene Fever.
Research method
In the present study, the authors have tried to analyze the social structure and ritual codes of some of the Sarhadi Baluchi's proverbs with the people-oriented approach of Michael Borawy; this is because "by knowing and being familiar with proverbs, and recording them, one can have access to a pure ethnic culture, which has its own social structures and ancient values" (Rakhshani, 2004, pp. 2-4). The focus of the present study is the "Sarhad" region of Baluchistan in Iran and the "Sarhadi dialect" of the Baluchi language. The present article follows field study through library research.
Theoretical foundations
Michael Borawy (born 1947) is an English sociologist best known for his people-oriented approach to sociology. (Pellet, 2012, pp. 7-25). In the people-oriented reading of sociology, people's lives and culture are very important. "People-oriented sociology is one of the major branches of sociology" (Borawy, 2004, p. 9). Avoidance of theorizing and having a qualitative method are the main features of this approach. It is in people-oriented sociological analysis that "dialogue emerges" (Borawy, p. 4). This sociological approach, as Michael Borawy himself puts it, "is closely related to those people who are observable, intertwined, active, and local, and who are often not of the same color as the general public." In fact, many people-oriented sociologists fall into the category of organic people-oriented sociologists ... There is a dialogue between the organic sociologist and the people he studies, and a process of mutual education takes place between them” (Borawy, 2015, p. 55).
The important point in this scientific approach is that people-oriented sociology does not seek to theorize society. Rather, it distances itself from the macro-theories in order to reach out to the general public and better understanding of folklore and behavioral traditions. As Borawy argues "The goal of people-oriented sociology is to place sociology in a dialogue with popular groups” (Borawy, 2004, p. 7). He also states that now is the time to "systematically transfer our knowledge to those from whom we borrowed it." It is time to relate the personal problems of individuals to public issues and thus re-weave the moral foundation for sociology. The promise and of course, the challenge of people-oriented sociology is that it is not a denial of professional sociology, but a complement to it” (Borawi, 2015, p. 48).
According to the research findings, by demographic sociological analysis, it is possible to study people and cultural phenomena, including ethnic values and oral traditions, and to welcome cultural transformations and the obsolescence of some traditions. Also, many significant actions of the social structure of the Baluch people in the form of folk traditions and value rituals such as asylum, court, assistance, swearing, knife and shroud, hospitality, bread and salt, etc. are prominent and can be categorized in Baluchi proverbs. In the analysis of the social structures and structures of the studied parables, the importance of social group, social laws and social biases can be understood, and from the point of view of sociological analysis, the social concepts of mobility, crisis, norm, deviation and control can be mentioned in Baluchi parables.
References
Borawy, M. (2015). On people-oriented sociology (translated into Farsi by Behrang Sedighi). Ney.
Burawoy, M. (2004). American sociological association, presidential address: for public sociology. American Sociological Review, 70(1), 4-28.
Platt, J. (2012). International sociological association. University of Sussex.
There are some studies on the proverbs and anecdotes of the Baluchi language, some of which are written by Dor Mohammad Kord (2010) Sepahi and Mir Baluchzai (2013) Keshavarz (2015), and Rakhshani (2004).
Regarding the analysis of proverbs, Jahandideh (2018) has dealt with the semiotic analysis of those famous Baluchi proverbs in which animals played a symbolic role. Porki (2021) has studied the pathology of cultural issues of the Baluch people based on parables in three parts: individual, family, and society. Outside Iran, we can refer to the book Bethel, Gashten, Pejdanak O Ghent, written by Rashid Khan (2010). This book analyzes the etymology and history of some of the famous Baluchi proverbs in all areas of Baluchi dialect. Loghman (2010) comparatively examines Baluchi and English proverbs and has also written a brief introduction to the anthropological and linguistic function of the Baluchi proverbs in a book entitled Bettel, The Rabidge of Benzene Fever.
Research method
In the present study, the authors have tried to analyze the social structure and ritual codes of some of the Sarhadi Baluchi's proverbs with the people-oriented approach of Michael Borawy; this is because "by knowing and being familiar with proverbs, and recording them, one can have access to a pure ethnic culture, which has its own social structures and ancient values" (Rakhshani, 2004, pp. 2-4). The focus of the present study is the "Sarhad" region of Baluchistan in Iran and the "Sarhadi dialect" of the Baluchi language. The present article follows field study through library research.
Theoretical foundations
Michael Borawy (born 1947) is an English sociologist best known for his people-oriented approach to sociology. (Pellet, 2012, pp. 7-25). In the people-oriented reading of sociology, people's lives and culture are very important. "People-oriented sociology is one of the major branches of sociology" (Borawy, 2004, p. 9). Avoidance of theorizing and having a qualitative method are the main features of this approach. It is in people-oriented sociological analysis that "dialogue emerges" (Borawy, p. 4). This sociological approach, as Michael Borawy himself puts it, "is closely related to those people who are observable, intertwined, active, and local, and who are often not of the same color as the general public." In fact, many people-oriented sociologists fall into the category of organic people-oriented sociologists ... There is a dialogue between the organic sociologist and the people he studies, and a process of mutual education takes place between them” (Borawy, 2015, p. 55).
The important point in this scientific approach is that people-oriented sociology does not seek to theorize society. Rather, it distances itself from the macro-theories in order to reach out to the general public and better understanding of folklore and behavioral traditions. As Borawy argues "The goal of people-oriented sociology is to place sociology in a dialogue with popular groups” (Borawy, 2004, p. 7). He also states that now is the time to "systematically transfer our knowledge to those from whom we borrowed it." It is time to relate the personal problems of individuals to public issues and thus re-weave the moral foundation for sociology. The promise and of course, the challenge of people-oriented sociology is that it is not a denial of professional sociology, but a complement to it” (Borawi, 2015, p. 48).
According to the research findings, by demographic sociological analysis, it is possible to study people and cultural phenomena, including ethnic values and oral traditions, and to welcome cultural transformations and the obsolescence of some traditions. Also, many significant actions of the social structure of the Baluch people in the form of folk traditions and value rituals such as asylum, court, assistance, swearing, knife and shroud, hospitality, bread and salt, etc. are prominent and can be categorized in Baluchi proverbs. In the analysis of the social structures and structures of the studied parables, the importance of social group, social laws and social biases can be understood, and from the point of view of sociological analysis, the social concepts of mobility, crisis, norm, deviation and control can be mentioned in Baluchi parables.
References
Borawy, M. (2015). On people-oriented sociology (translated into Farsi by Behrang Sedighi). Ney.
Burawoy, M. (2004). American sociological association, presidential address: for public sociology. American Sociological Review, 70(1), 4-28.
Platt, J. (2012). International sociological association. University of Sussex.
Keywords
Subjects
Amini, A. (1990). Common culture or interpretation of Persian proverbs and terms (in Farsi). Astan Quds Razavi.
Bahmanyari, A. (2002). Bahmanyari's story (in Farsi). University of Tehran.
Bakhshan, A. (2010). Piran Zamang (in Farsi). Mehr Taban.
Bayhaqi, H. (1998). Research and study of Iranian popular culture (in Farsi). Astan
Bedavi, A. (2004). Brief jurisprudence from the Quran and Sunnah (translated into Farsi by Abdullah Mohammadi). Ehsan.
Borawy, M. (2004). American sociological association presidential address: for public sociology. American Sociological Review, 70(1), 4-28.
Borawy, M. (2015). On popular sociology (translated into Farsi by Behrang Sedighi). Ney.
Cohen, B. (2010). An introduction to sociology (translated into Farsi by Mohsen Thalasi). Totia.
Damni, A. (2014). Balochistan in the mirror of history (in Farsi). Ehsan.
Dashti, N. (2015). Baluch and Baluchistan: historical documents from the beginning to the fall of the Baluch government (translated into Farsi by Nazar Mohammad Hashemzehi). Zahedan:
Elfenbein J, (1997). Brahui. In S. B. Steever, The Dravidian language. London and Newyourk.
Fairclough, N. (2000). Critical discourse analysis (translated into Farsi by Piran et al.). Center for Media Studies and Research.
Faqir, Sh. (2008). Heritage. Aurora.
Foucault, M. (2008) Speech order (translated into Farsi by Baqer Parham). Ad.
Ghobadi, A. (2006) Sociological analysis of Turkmen folklore discourse in contemporary Iran. PhD Thesis in Sociology, University of Tehran.
Ghorbani, I., & Faizabadi, H. (2014). Analysis of sociological perspectives of social deviations. North Khorasan Law Enforcement Quarterly, 1, 97-120.
Gilani, N. (2017). Reflection of ancient Iranian customs in the culture of the people of Ilam. Quarterly Journal of Ilam Culture Promotion, 18(54), 100-111.
Goldman, L. (1998). An introduction to the sociology of literature (translated into Farsi by Mohammad Jafar Pooyandeh). Naghsh Jahan.
Gruzon, L. (1954). Persia and the Persian question. Longman.
Haralambos, E. (1995). Theories of deviation (translated into Farsi by Amanullah Safavi). Of Face of Planning and Compilation of Textbooks of the Ministry of Education.
Heidari, A., Ebtekari, M. H., & Mohaghegh, E. (2017). Analysis of the concept of woman in Larry's proverbs, with emphasis on the dimension of gender inequality. Culture and Folk Literature, 5(17), 195-221.
Jahani, C., & Korn, A. (2009). Balochi. in G. Windfuhr, Iranian languages, pp. 634-692. Unknown.
Jahanideh, A. (2011). Balochi love poems (in Farsi). Moin.
Jahanideh, A. (2017). Balochi- Persian dictionary (in Farsi). Moin
Jahanideh, A. (2017). Research on religion in Balochistan. Culture and Folk Literature, 5(16), 19-38.
John, S. (2007). Cultural studies on popular culture (translated into Farsi by Hossein Payendeh. Ad.
Kashi, M. (2000). Cultural mentality and semantic system in the June 2 elections. The magic of speech. Literature, 5(17), 57-69.
Mahjoub, M. (2008). Iranian folk literature (in Farsi). Cheshmeh.
Mahmoudzehi, M., & Damni, S. (2019). Vocabulary differences in the two southern and northern dialects of the Baluchi language in Baluchistan of Iran. Ormazd Quarterly, 46, 237-254.
Mahmoudzehi, M., Ahangar, E. E., & Jamalzehi, F. (2013). The adjective structure of the verb in the Sarhadi Baluchi of Granchin. Quarterly Journal of Language Studies and Dialects of Western Iran, 1, 23-48.
McAdams, D. P. Josselson, R., & Lieblich, A. (2006). Identity and story: creating self in narrative (in Farsi). American Psychological Association.
Milner, A., & Bravitt, J. (2013). Sociological insight (translated into Farsi by Abdolmaboud Ansari). Anteshar Co.
Moayed Hekmat, N. (2011) Analysis of the dominant linguistic structure in a selection of Persian metaphors and interpretations. Linguistics: Institute of Humanities and Cultural Studies, 2, 71-84.
Monsi Sorkheh, M. (2017). Clothing and identity: dimensions of cultural identity in Iranian clothing. Art Front, 9(1), 107-116.
Moradi, M. (2015). A study of structural features in common children's songs in Fars. Iranian Literature and Local Languages of Iran, 3, 83-102.
Naserinia, M. (2009). Historical knowledge of Balochistan (in Farsi). Aqeel.
Platt, J. (2012). International sociological association. University of Sussex England.
Radfar, A. (2001). The manifestation of popular culture in Persian literature. Farhang Nameh, 39, 152-158.
Rahim, I. (2017). Baluchi proverbs. Ababkar Kelmati Ekidami.
Rakhshani, W. (2004). Baluchi motel and Galwar. DarulIslam.
Rigi, B. (2020). Collection and description of popular culture of Mirjavah people. Master Thesis in Persian Language and Literature, Velayat University.
Robertson, R. (1995). An introduction to society (translated into Farsi by Hassan Behravan). Scientific and Cultural Publication.
Rudiger, S. (2004). Guide to Iranian languages (translated into Farsi by Hassan Rezaei Baghbidi). Phoenix.
Sadeghi Manesh, A., Alavi Mohadam, M., & Estaji, A. (2017). An equivalent study of the position of women in the proverbs and the rule and culture of Oxford proverbs based on the psychological perspectives of Alfred Adler and Eric Byrne. Folk Culture and Culture, 17, 57-69.
Saleh Amiri, R. (2007). Cultural concepts and theories. Phoenix.
Schwartz, S. (2007). Value orientations: measurement, antecedents and consequences across nations. London.
Sepahi, M., & Mir Baluchzai, I. (2013). Baluch proverbs (in Farsi). Taftan.
Seyed Hashemi, Z. (2000). Seyed Ganj. Seyed Hashemi Akidami.
Sotoudeh, H., & Shahbazi, M. (2009). Sociology in literature. Nedaye Arian.
Sutherland E., & Cressy, R. (1955). Principles of criminology. J. B. Lippincott
Toghi, H. (2000). New society of Balochistan. Siddiqui.
Toloui, V., & Rezaei, M. (2007). The necessity of applying developmental structuralism in the sociology of society literature. Iranian Journal of Sociology, 3, 1-23.
Torabi, A. (2006). Sociology of literature (in Farsi). Foroozeh.
Yadegari, A. (2007). Epics of the Baluch people (in Farsi). Afkar.
Zanjani, H., Babazadeh, R., & Saifullah, S. (2020). Sociological analysis of Azeri folklore discourse from the perspective of critical discourse. Quarterly Journal of Culture Communication Studies, 21(50), 67-94.
Zasman, R., & Misra, J. (2015). Introduction, popular sociology: sociology in the 21st century (translated into Farsi by Behrang Sedighi et al.). Nashr-e Ney.
Zavieh, S., & Mafiyatbar, A. (2013). A study of the mythological rituals of divine judgment in ancient Iran. Mystical and Mythological Literature, 9, 66-80.
Zolfaghari, H. (2007). Stories of proverbs (in Farsi). Maziar.
Bahmanyari, A. (2002). Bahmanyari's story (in Farsi). University of Tehran.
Bakhshan, A. (2010). Piran Zamang (in Farsi). Mehr Taban.
Bayhaqi, H. (1998). Research and study of Iranian popular culture (in Farsi). Astan
Bedavi, A. (2004). Brief jurisprudence from the Quran and Sunnah (translated into Farsi by Abdullah Mohammadi). Ehsan.
Borawy, M. (2004). American sociological association presidential address: for public sociology. American Sociological Review, 70(1), 4-28.
Borawy, M. (2015). On popular sociology (translated into Farsi by Behrang Sedighi). Ney.
Cohen, B. (2010). An introduction to sociology (translated into Farsi by Mohsen Thalasi). Totia.
Damni, A. (2014). Balochistan in the mirror of history (in Farsi). Ehsan.
Dashti, N. (2015). Baluch and Baluchistan: historical documents from the beginning to the fall of the Baluch government (translated into Farsi by Nazar Mohammad Hashemzehi). Zahedan:
Elfenbein J, (1997). Brahui. In S. B. Steever, The Dravidian language. London and Newyourk.
Fairclough, N. (2000). Critical discourse analysis (translated into Farsi by Piran et al.). Center for Media Studies and Research.
Faqir, Sh. (2008). Heritage. Aurora.
Foucault, M. (2008) Speech order (translated into Farsi by Baqer Parham). Ad.
Ghobadi, A. (2006) Sociological analysis of Turkmen folklore discourse in contemporary Iran. PhD Thesis in Sociology, University of Tehran.
Ghorbani, I., & Faizabadi, H. (2014). Analysis of sociological perspectives of social deviations. North Khorasan Law Enforcement Quarterly, 1, 97-120.
Gilani, N. (2017). Reflection of ancient Iranian customs in the culture of the people of Ilam. Quarterly Journal of Ilam Culture Promotion, 18(54), 100-111.
Goldman, L. (1998). An introduction to the sociology of literature (translated into Farsi by Mohammad Jafar Pooyandeh). Naghsh Jahan.
Gruzon, L. (1954). Persia and the Persian question. Longman.
Haralambos, E. (1995). Theories of deviation (translated into Farsi by Amanullah Safavi). Of Face of Planning and Compilation of Textbooks of the Ministry of Education.
Heidari, A., Ebtekari, M. H., & Mohaghegh, E. (2017). Analysis of the concept of woman in Larry's proverbs, with emphasis on the dimension of gender inequality. Culture and Folk Literature, 5(17), 195-221.
Jahani, C., & Korn, A. (2009). Balochi. in G. Windfuhr, Iranian languages, pp. 634-692. Unknown.
Jahanideh, A. (2011). Balochi love poems (in Farsi). Moin.
Jahanideh, A. (2017). Balochi- Persian dictionary (in Farsi). Moin
Jahanideh, A. (2017). Research on religion in Balochistan. Culture and Folk Literature, 5(16), 19-38.
John, S. (2007). Cultural studies on popular culture (translated into Farsi by Hossein Payendeh. Ad.
Kashi, M. (2000). Cultural mentality and semantic system in the June 2 elections. The magic of speech. Literature, 5(17), 57-69.
Mahjoub, M. (2008). Iranian folk literature (in Farsi). Cheshmeh.
Mahmoudzehi, M., & Damni, S. (2019). Vocabulary differences in the two southern and northern dialects of the Baluchi language in Baluchistan of Iran. Ormazd Quarterly, 46, 237-254.
Mahmoudzehi, M., Ahangar, E. E., & Jamalzehi, F. (2013). The adjective structure of the verb in the Sarhadi Baluchi of Granchin. Quarterly Journal of Language Studies and Dialects of Western Iran, 1, 23-48.
McAdams, D. P. Josselson, R., & Lieblich, A. (2006). Identity and story: creating self in narrative (in Farsi). American Psychological Association.
Milner, A., & Bravitt, J. (2013). Sociological insight (translated into Farsi by Abdolmaboud Ansari). Anteshar Co.
Moayed Hekmat, N. (2011) Analysis of the dominant linguistic structure in a selection of Persian metaphors and interpretations. Linguistics: Institute of Humanities and Cultural Studies, 2, 71-84.
Monsi Sorkheh, M. (2017). Clothing and identity: dimensions of cultural identity in Iranian clothing. Art Front, 9(1), 107-116.
Moradi, M. (2015). A study of structural features in common children's songs in Fars. Iranian Literature and Local Languages of Iran, 3, 83-102.
Naserinia, M. (2009). Historical knowledge of Balochistan (in Farsi). Aqeel.
Platt, J. (2012). International sociological association. University of Sussex England.
Radfar, A. (2001). The manifestation of popular culture in Persian literature. Farhang Nameh, 39, 152-158.
Rahim, I. (2017). Baluchi proverbs. Ababkar Kelmati Ekidami.
Rakhshani, W. (2004). Baluchi motel and Galwar. DarulIslam.
Rigi, B. (2020). Collection and description of popular culture of Mirjavah people. Master Thesis in Persian Language and Literature, Velayat University.
Robertson, R. (1995). An introduction to society (translated into Farsi by Hassan Behravan). Scientific and Cultural Publication.
Rudiger, S. (2004). Guide to Iranian languages (translated into Farsi by Hassan Rezaei Baghbidi). Phoenix.
Sadeghi Manesh, A., Alavi Mohadam, M., & Estaji, A. (2017). An equivalent study of the position of women in the proverbs and the rule and culture of Oxford proverbs based on the psychological perspectives of Alfred Adler and Eric Byrne. Folk Culture and Culture, 17, 57-69.
Saleh Amiri, R. (2007). Cultural concepts and theories. Phoenix.
Schwartz, S. (2007). Value orientations: measurement, antecedents and consequences across nations. London.
Sepahi, M., & Mir Baluchzai, I. (2013). Baluch proverbs (in Farsi). Taftan.
Seyed Hashemi, Z. (2000). Seyed Ganj. Seyed Hashemi Akidami.
Sotoudeh, H., & Shahbazi, M. (2009). Sociology in literature. Nedaye Arian.
Sutherland E., & Cressy, R. (1955). Principles of criminology. J. B. Lippincott
Toghi, H. (2000). New society of Balochistan. Siddiqui.
Toloui, V., & Rezaei, M. (2007). The necessity of applying developmental structuralism in the sociology of society literature. Iranian Journal of Sociology, 3, 1-23.
Torabi, A. (2006). Sociology of literature (in Farsi). Foroozeh.
Yadegari, A. (2007). Epics of the Baluch people (in Farsi). Afkar.
Zanjani, H., Babazadeh, R., & Saifullah, S. (2020). Sociological analysis of Azeri folklore discourse from the perspective of critical discourse. Quarterly Journal of Culture Communication Studies, 21(50), 67-94.
Zasman, R., & Misra, J. (2015). Introduction, popular sociology: sociology in the 21st century (translated into Farsi by Behrang Sedighi et al.). Nashr-e Ney.
Zavieh, S., & Mafiyatbar, A. (2013). A study of the mythological rituals of divine judgment in ancient Iran. Mystical and Mythological Literature, 9, 66-80.
Zolfaghari, H. (2007). Stories of proverbs (in Farsi). Maziar.
