تحلیل ساختار اجتماعیِ آیین‌های بلوچ در مثل‌های بلوچی سَرحَدی برپایۀ رویکرد مردم‌مدارانۀ بوراوی

مقالۀ پیش‌رو به تحلیل و خوانش جامعه‎شناختیِ پاره‌ای از مثل‌هایِ بلوچیِ سرحدی می‌پردازد. این تحقیق، نمود ساختارهای اجتماعی و ارزش‍های آیینی را در مثل‌های بلوچی گویش سرحدی، براساس رویکرد مردم‌مدارِ مایکل بوراوی واکاوی کرده است. باتوجه به اینکه شناخت حرکات و پویش‌هایِ اجتماعی و بررسی قوانین حاکم بر این حرکات از وظایف اصلی جامعه‌شناسی است و زندگی اجتماعی به‌واسطۀ جنبۀ شفاهی‌اش با ادب عامه پیوند می‌یابد، می‌توان به ضرورت تحلیل جامعه‌شناختیِ مثل‌های بلوچی به‌عنوان یکی از برجسته‌ترین ژانرهای ادب عامه پی برد که در بازنمایی هویت مردمی و به‌تصویر کشیدن پدیده‎هایِ زندگی، نقش قابل‌توجهی دارند. جامعه‌شناسیِ مردم‌مدار در پیوند با مطالعات فرهنگی به تجربه و شیوۀ زندگیِ مردم، میراث، ساختار و سرمایه‌هایِ فرهنگیِ هر جامعه با بهره‌گیری از داده‌های فولکلوریک که بیانگر باورها و عملکرد عامه هستند، می‌پردازد. روش تحقیق این پژوهش، کیفی بوده و گردآوری اطلاعات برپایۀ تحلیل محتوا صورت گرفته است که از رایج‌ترین شیوه‌های شناسایی هویتِ آثار ادبی است و مثل‌ها به‌صورت تحقیق میدانی و روش مطالعه کتابخانه‏ای گردآوری شده‏اند. یافته‌هایِ تحقیق نشان می‌دهد بسیاری از کنش‌های معنادار ساختار اجتماعیِ قوم بلوچ در قالبِ سنت‌های فولکوریک و آیین‌هایِ ارزشی مانند پناهنده‌پذیری، دیوان، هم‌یاری، انتقام‌جویی، سوگندِ نال، شمشیر و کفن، نان نمک و... در مثل‌هایِ بلوچی نمود برجسته دارند.

the analysis of the social structure of baluch rituals in sarhadi baluchi’s proverbs based on the borawian people-oriented approach

review of the literaturethere 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. referencesborawy, 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.