چکیده:
The culture of every country is composed of the rituals, customs, and traditions that are rooted in the shared life of its social members. Sometimes, when facing certain rituals, due to a lack of understanding of their true nature, individuals become confused and resort to judgment and prejudice; however, the important point is that everything inherited from our ancestors possesses both positive and negative functions in their own time and place, like two sides of a coin, including the ritual and custom that has been more criticized than other customs: Khoon-bas. The present article is a sociological study using documentary and historical methods, the most important achievement of which is the expression of the restorative and punitive functions of Khoon-bas. Restorative rights and justice are considered among the most important aspects of civility, and the Khoon-bas ritual common among tribes and nomads can well be an indicator of this type of civility. Examining the functions of this ritual in tribal and nomadic societies shows its restorative function, while the other side of the coin is punitive rights against girls, as it ignores their right to choose for the sake of restoration or, in other words, preserving society; thus, the Khoon-bas ritual, like other social phenomena, has both positive and negative functions.
خلاصه ماشینی:
Khun-bas in Traditional Iranian Culture: A Functionalist Analysis from Durkheim's Perspective (Date of Receipt: 1398/5/17, Date of Acceptance: 1398/10/2) 1 Fatemeh Namiyan 2 Taha Ashayeri 3 Hourieh Sadat Salehi 4 Mohammadreza Seifi Abstract The culture of every country is composed of rituals and customs that are rooted in the shared life of its social members.
Here, according to Durkheim 1, due to its traditional nature, mechanical solidarity prevails, and what dominates is punitive law (to silence the collective conscience of the group to which the victim belonged); however, in reality, the function of the Khun-bas ritual proves the opposite; because in this ritual, not only is the killer not punished, but due to the nature of this custom, an attempt is made to act toward the restoration of the damaged society without any kind of violence or conflict for revenge.
In these societies, the goal is not to prevent tribal conflicts because in modern societies, individuals' similarities have decreased and their ethnic affiliations and solidarities have weakened (as Ibn Khaldun believes); thus, the reason for war and conflict between two tribes has disappeared in modern society; restorative justice also exists in traditional societies but manifests itself in the form of traditional rituals and customs, just as punitive rights are not exclusive to traditional societies, since in both societies we witness that the level of punishment for individuals does not vary based on the type of crime committed and what is stated in the constitution of each country.
(
, 
, 
)
