چکیده:
The present article examines the social ethics and customs of the Lutiya during the Qajar era. Luti-ism is part of a chain that, in consideration, begins with Fotuwwat and manifests in the market guilds and Ayari. Although this external manifestation also undergoes transformation and development in certain periods, it turns into Lutiya during the decline, and in the current century, by referring to Marxist texts, it transforms into Lumpen. There are different and sometimes conflicting interpretations of the term Loti/Lutiya: from Lout meaning 'barefoot' to Lout meaning 'deviant'. The term Loti, meaning 'brave man', is also used to refer to the self-sufficiency of the Lutiya. In this article, while explaining these interpretations, the ethics of the Lutiya are addressed, their distinction from the Fityan is mentioned, and specifically, the clothing and components of the Lutiya attire, the customs of Luti-ism, the dialect and language of the Lutiya, their games and entertainment, and the names of the Lutiya are examined. At the end of the article, the religious ceremonies of the Lutiya are discussed, and an account of the Luti-style eye-contact in Muharram mourning ceremonies and their brawls is presented.
خلاصه ماشینی:
com Date Received: 2011/11/28, Date Accepted: 2012/01/01 Introduction Various meanings have been mentioned for "Luti" (Dehkhoda, 1372: 17477/12-17492; Moin, 1371: 3652; Anvari, 1381: 6465), including: attributed to the people of Lot; one who possesses heroic qualities and physical strength and, while being a knife-fighter and spur-bearer, rises to defend the rights of the oppressed and the weak; generous, bountiful, chivalrous; honor-seeking and partisan; wily, a match, fearless, unconstrained, playful and erratic, mocking, a braggart; gambler, wine-drinker; noble, or conversely, debauched, shameless, corrupt, and Loti, sodomite, homosexual, pedophile; ignorant, profligate, and hooligan; and entertainer and street performer, a wanderer who makes animals such as monkeys and bears dance and accompanies them.
(Afshari, 1382:28) If we take this Futuwwa-nameh as a criterion, it seems that Luti included those claiming chivalry; an individual who possessed traces of the people of Futuwwa; groups of youths who had inherited qualities of chivalry and Ayari; groups that appeared openly during the Mongol era; the same groups mentioned in Ibn Battuta's account of the city of Isfahan (a central hub of important Luti centers during the Qajar era): "single youths" who had "populations" and "competition and rivalry existed between each of their groups and other groups.
In Afzal al-Tawarikh, in the description of Now, Agha Aziz, one of the Lutiyan of Tehran, who abandoned his Qajar princely rank and lineage to become a renowned Luti, has arrived: This young man, in his world of chivalry and Luti-ism, never acted unmanlily; he never forcibly took a wife or children into his home and maintained companionship with the people of the neighborhood.
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