ABSTRACT:
Arasbaran or Qaradagh is the name of region that is located in the longitude of 46°15´ to 47°25´ and in the latitude of 38°20´ to 39°23´, the region comprises three cities which includes Ahar, Kaleybar and Varzeghan which is located in East Azarbaijan province, Iran. Having cool weather, mountains with more grazing lands and a great river like Aras caused Arasbaran or Qaradagh tribe which has 6 clans called 1-chalbyanlu 2-Gharachorlu 3-Mohammad-khanlu 4-Hossein-kulu 5- Haji-Alilu 6-Dash-Garus, to choose this area as their own permanent and current habitant.Arasbaran tribe do vertical migration (i.e. migration from low lands to grazing lands) to use pastures which they called it as “Qeshlagh” (summering place) and “Yaylagh (winteringplace). They use two methods in this migration: in traditional method they use animals to carry their own living materials on foot, and in vehicular method they use trucks and cars. We should note that they were using some kind of swelling called “Alachigh” in the past in Qeshlagh and Yaylagh region which was made of wood and sheep’s wool. Also,they were using other kinds of dwellings called Kowme and Chatma. But nowadays they use these shelters just in Yaylagh and use houses made of building materials (like cement andbrick) in Qeshlagh.
KEYWORDS: Arasbaran, migrants, migration, Qeshlagh, Yaylagh, dwelling
INTRODUCTION:
There has been presented different ideas about the beginning of migration in Iran and it is not clear that since when this kind of living has been important, apart from Transoxiana and Central Asia in Iran plateau.thus,there are direct oppositions in most of comments.However the important point is that this area has been the capital of country in the monarchy of Hakhamaneshi, Ashkani and Sasani. This fact shows the importance of tribal migration at those times. In addition, the evidences indicate that some group erected tents around capitals that reinforce the importance and the role of migrants.
Above this, the appearance of migration in Iran dates back to many thousands years agoand the migration of Arians to Iran.Ecological and topographic characteristics of different areas of Iran plateau, its suitable situation for animal husbandry and animal living nature leads to development of animal husbandry and also migration prevalence.
Among migrants in Iran, Arasbaran or Qaradagh migrants chose Arasbaran region located in Eastern Azerbaijan which had mountains with more grazing lands and used vertical migration in which people move from low lands to high lands. In this research it has been tried to refer to different kinds of migrations and habitats and their construction.
Arasbaran has the area of 9179.07 km2 which includes Kaleybar, Varzeghan and Ahar cities. It is located in the longitude of 46°15´ to 47°25´ and in the latitude of 38°20´ to 29°23´. This area is located in the vicinity of Aras River, and Azerbaijan and Armenia countries from north, Tabriz and Heris from south, Ardabil province from east and Marand city from West. Six clans of Arasbaran tribe Arasbaran (Gharadagh) migrants are consisted of six clans which are as the following: Chalbianlu, Qarachorlu, Mohammad khanlu, Hosseinkulu, Haji-Alilu, and Dash-Garus. Each of these clans is composedof some races.1
A. Qarachorluclan:
This clan was very famous in past times and they had migrated and lived in one place more than other clans.2. Three main races of this clanare Kichaklu, Qorhlu, and Atmianlu which are Bayburdi in principal, but later they have joined to Qarachorluclan. The people of Qarachorluclan spend summer in Qashghadagh and spend winter in Qurichay. This clan includes twelve raceswhich are Qirlilu, Qarachorlu, Kijiklu, Shablu, Garus, Bastamlu, Amalazargar, Itmanlu, Kachanlu, Kulani, Banali, and Minjashlu.3
Haji-Alilu is one of important clans of Arasbaran. They spend summer in Mashghanbar heights and spend winter in Aras sides in Khodafarin8. The chief of the clan has been in Haji-Alilu family and Nosratollah Amir Arshad had held the responsibility of supervision till recent years9. This clan has 14 races which are as the following: Pir-Alilu, Ganjelu, Gharabaghlu, Madadlu, Moghadam Gharaguney, Moghadam Uzbak, Baghbostanlu, Kangarlu, Qarakhanlu, Chakhirlu, Zeinibeeyglu, Gharadaghlu, Moghadam Tyol and Torakeme.10
D. Mohammad khan luclan:
The people of this clan were separated from Chalbyalnluclan and spent summer in Kalayber’s northern mountains and spent winter in Aras surroundings. Now a days they do not migrate much, and live in borderline villages of Khodafarin and also, this Qeshlagh had been known to their name. Rostam khan families have been at the head of clan since many years ago. Rostamkhan’s son was Heydar gholi khan and Heydar gholi khan’s son was Bagher khan who was the father of Lotfollah khan11. All of these were very famous people. Mohammad Khan luclan includes 2 races which are: Keyvan and Manjoovan.12
E. Hossein Kuluclan:
F. Dash-garusclan:
Dash garusclanis one of six clan of Arasbaran which includes four races: Seyedlar, Hamrahlu, Nowruzlu, and Qarali.16
Arasbaran tribe spend summer in mountains around Arasbaran region and Sabalan Mountains and spend winter in south region of Moghanplain and around Qarasu and Aras River in Khodafarin region.17 Some of Arasbaran clans in winter and some other in summer migrate to Ahar, Tabriz, Bonab, Ajabshir and Marand’s northern and western parts in order to spend winter there and to have more grazing lands and spend winters in villages rented houses. Most of Arasbaran clans bought land in Rezashah time (1925-1941), settled there and engaged in farming and agriculture. Only a few of them, who have livestock, migrate.18
The territory of Arasbaran (Gharadagh) migrants is within Ahar, Kalaybar and Varzeghan cities. Nomaedic Areas’ Developmental Office of eastern azarbayjan province has divided Arasbaran into four ecosystems which are as the following: Qaraghaya, Ahar, Khodafarin, and Larijan. All ecosystems19 are divided into some systems20 and each system is divided into some commonsystem21. The area of Qaradagh tribe’s territory has been estimated 235444.5 hectare, that 28742 hectare is related to summer grazing lands and 166702.5 hectare to winter grazing lands.Qaradagh tribe migrants who live in these ecosystems are 6385 families. Qaradagh tribe settled in Arasbaran areais located in EasternAzerbaijan, in yaylagh period. Few of these migrants move to Moghan city in Qeshlagh. Almost half of the Arasbaran tribe’s population in Yaylagh period and about three quarters of them in Qeshlagh period settle in Kalaybar city which includes population of Chalbianlu, Haji-Alilu and all of the population of Mohammad khanluclan.
This migration is related to dry, flat and wide deserts. In these lands water and grass are rare and the condition is suitable for camel keeping. Horizontal migration is seen among tribes in Arabia deserts that keep camel.23 Nomadic tribes are combatant and violent people who possess superior characteristics that EbnKholdun calls it “zealotry”. In Arabia desert, migrant and Bedouin tribes can be assaulted by other tribes; therefor they have to defend their tribes and necessarilyto have zealotry which survives them in desert.24
B.Vertical migration:
It is a kind of migration in which movement is done from low lands to high lands and vice versa. It is clear that in flat areas the weather is very warm which cause grazing land to be dried. In opposition, in mountains areas there are many green grazing lands which make animal keepers move there by animal flake in order to use these area’s natural grazing lands and pastures, which are far from each other and have a difficult path. They spend hot seasons in Yaylaghand move to warm places in cold times, this kind of migration is called “seasonal migration”.25 Natural environment requirements, rainfall system, growth time, plant’s growing season in different areas, and animals need to grazing lands had been caused migrants to use these sources in different ways in order to continue living and to adopt themselves to these climate varieties. Gharadagh migrants spend summer and winter in one province; hence this kind of migrants is called within “province migration”. In other words their departure and destination is within same province and it has short or medium range. Arasbaran migrant’s movement or migration is vertical. Their migration is done between Arasbaran heights and Moghan west.26
Qaradagh migrants begin their spring migration at the end of May and earlier of June by starting from Moghan plain and Aras southern shores to Khodafarin plain forward to Qaradagh Mountains, therefor Moghan plain is devoid of migrants in June. Autumnal migration begins in the end days of December from mountains high lands to Moghan plain. For Arasbaran migrants, spring migration, which is done due to releasing from deficits and problems, has a kind of interest and excitement. They give more value to spring migration than autumnal migration. If we choose distance, residence and time longs which are spent from departure to destination as migration division criterion, Qaradagh migrants have short, medium and long migrations.27
The migrants of Chalbianlu tribe have short and medium migrations (short migration is kind of migration in which distance is less than 18 Km), while more than half of Haj-alilu migrants have long migration (more than 200 Km). Hosseinkulu and clans have short migrations. Mohammad khanluclan also has short migration that is 150 km and they spend Qeshlagh and Yaylagh within Khodafarin villages and its southern heights. Migration Types (according to transportation) There are three types of migration according to the kinds of vehicles used in transportation which are as the following: traditional migration, semi-vehicular migration and vehicular migration.
Traditional migration:
It is a kind of organized migration which is done through tribe way (Elyolu). In this migration, migrants load their living materials up animals and family members traverse on foot along with animals and beasts from house to house all the territory. This migration was common among Qaradagh migrants two decades ago, but it has been outdated by developing migrants’ routes and expanding technology. In the census of 1999 only 3.5 percent of Qaradagh tribe migrants migrated in traditional way and 85 percent of these families were from Haj-Alilu clan. Also some of migrant families of Mohammad-khanlu migrated in traditional way because they had not any route for their Qeshlagh and Yaylagh.28
In semi-vehicular migration, family members migrate along with their living materials, baggage and foods by vehicles, but shepherds traverse all the way with animals on foot in traditional way. In other words, semi-vehicular migration is a combination of traditional migration and vehicular migration. This migration is prevalent among Qaradaghmigrants and in average 91.6 percent of migrant’s families migrate in this way. This is 100% for Dash-Garusclan and 80.8% for Qaradagh tribe.29
Vehicular migration:
In this typeof migration, family members, living materials foods and animals are moved by vehicle. 4.6 percent of Gharadagh migrants have had this migration. Manyof them are from Qarachorluclan and then Haji-Alilu and Chalbialnluclans. Many factors caused migrants to prefer vehicular migration, among them are: their tendency to welfare, their escape from migration problems and their fighting with villagers. 30
The kinds of Arasbaran migrant’s Qeshlagh and Yaylagh dwellingsMigrants use tent and Alachigh in Yaylagh due to the short summer season, but they have a kind of building in Qeshlagh which is made of thatch. In recent years they have used bricks and cement blocks in their buildings that we can find it in Qeshlagh areas of Arasbaran tribe. According to reports of Eastern Azerbaijan Nomads Office, there were 2132 block buildings, 5094 stone buildings and 6742 thatch buildings in nomadic areas in 1991.31 Constructing buildings and domiciling migrants in Eastern Azarbayjan have been done in Qeshlagh areas, Aras and Qarasu river's surroundings and Moghanagro-industry canal.. Also some of migrants became Takhtaghapu (enforced settlement) besides asphalted roads and they are engaged in different services. These settlements have been done mainly in Khodafarin region in Kalayber, Aslanduz region in Parsabbad, Bilaswar in Parsabbad and along side as phalted road of Meshkinshahr to Parsabbad, Arshaghin Meshkinghahr and around the border road of Khodafarin Parsabbad roads’ surroundings. Migrants have buildings with special features based on biological necessities and living types. Those migrants, who have settled, follow their habitat's patterns, so that they could make a domain as their neighbors. Qaradagh migrant'sfamilies, who live with nomadic way migrations settle in tent and Alachigh in Yaylagh period and select buildings in Qeshlagh period.
According to Arasbaran Nomadsmigration and the result of 1998 census, we can say that all of migrants’ families have their own domicile in Qeshlagh and they only use tent and Alachigh; however they use buildings in some cases.32In accordance with the results of migrants socio-economic census in 1998, Qaradagh tribes’ migrants were 7232 family in Yaylagh period, which 97.8 percent of them have settled in shelters (Alachigh and tent), 1.9 percent in usual buildings and the rest of them in migrants’ buildings.Comparing the results of 1998 census with 1988 shows that in 1988 only 0.2 percent of migrants passed Yaylagh period in buildings, while this has been increased to 1.9 percent in 1998.33 According to the results of 2088 census, 98.33 percent of migrants use tent and Alachigh in Yaylagh period, 53 percent of them use Alachigh and the rest use domicile in Qeshlagh..34
2. Alachigh types:
Alachigh is a portable shelter which is made of felt, wood and similar materials and has some types as felt, wooden and without wall35 (Taram)which is used by Shahsavan migrants and Arasbaran migrants in Eastern Azerbaijan and Ardabil. Felt, wooden and cane Alachighs are popular among Torkman migrants of Iran in Gorgan plain. These Alachighs are portable.
Alachigh, the main dwelling of Arasbaran tribe:
This large circle was called "Chanbara" and was made from hard-wood. They were usually made in the Ardabil or Irannorthern forests. "Chanbare" was built by old women with tribe’s order in the following way: The Skelton of Kamana's Alachigh was Chasko” which was a big nail that migrants beat it up right in the middle of the Alachigh then they put a very sturdy and big rope called “sejim” in the cross section of the nail and later some of the youngers immediately knocked that large nail on the ground; of course, the nailing of the “Chasko is” was only doneby strong young men.38 There was a colored piece of felt on top of “Chasko” that on the top of it there was a big colored cotton string called “Ghotaz”. “Ghotaz” wasplaced over “Chasko” and usually Alachighes were identified by the color of “Ghotaz”. Between two ricochets was considered anentrance door called (Qapy) which was about 160 × 80 cm.39 Migrantshang a kind of mat in Alachigh entrance between two ricochets which was woven of “Ghamish” and has colorful threads, they roll it when entering Alachigh and fasten it by two threads; in other words they hang and roll it according to changes in weather days and nights. Inside Alachigh, migrants put oven in the middle and put all of foods, carpets and beddings (which are inserted into a bundle called “Mafrash”40) in Alachigh surroundings. Theyset other packed supplies and use them as cushion. Usually Alachigh floorsare covered with “Kenare” (a kind of carpet) or rugs. Inside and around Alachigh there is a platform with 10 to 20 cm height, made of stone that migrants put samovar, light and other accessories there. This platform helps migrants to find Alachigh in later years.41
The form of Alachigh:
Arasbaran tribe’sAlachigh is hemisphere-shaped42; it has similar shapefrom each side you look at it. Its View shows that it belongs to Arasbaran (Gharadagh). This view is familiar for those who live in it and deal with it. It has cream color when is newly made and later it is faded and worn.43
Alachighes are often built in open areas. The view of several Alachighes (Oba) seems like some small hills which are scattered in the plain. The Alachighes of Arasbaran tribes does not have a cylindrical wall (Taram); hence it looks shorter than Turkmen’s Alachighes. However, its view shows that the dome is very high and covers more space. Alachighe’s curved woods which make its frame, are chosen long and because of this they are a little curvy.44
On the dome which is covered with felt, there is a door by which one can see the overall perspective of outside. The rectangular felt wood and the lawn beside the door, which have been ruinedby footsteps, show entrance. Around some Alachighes there is a wall made of stone and has 70 to 130 cm height.45 of coursein some Alachighes this wall is made of clay instead of stone, so the rain water do not penetrate into the Alachigh. By creating a canal around this wall and a small pool in front of Alachigh, the wall directs water into pooland this water can be used for washing and other purposes.46 There isn’t any hole or opening in the body of Alachigh except a door and only there is an opening in its ceiling which takes the smoke away. The felts which covercurved woods are pulled down to the ground and one can see Alachigh woods in the behind of felts.47
3- Shelters:
Tribes usually make their own houses. They are very skilled in using environment and making shelters. In addition, they use natural features of mountains such as caves and natural shelters, which over the time havejoined to their life. Except main shelter there are other shelters which migrants can settle according to climatic and migration conditions. These shelters are used by humans and animals.48 Migrants don’t use much care and craft in making traditional shelters. In making this type of shelter, they use simple materials with less skill. Traditional shelters don’t have much variety and they are limited to a few kinds as the following:
Chatma:
Chatma is a kind of Arasbaran migrant’s shelter which is made in temporary stays. It has a simple square structure. To make a chatma, migrants tie some curved woods from one end to each other and then a wood is placed below it as a spike, then they cover it with felt and later they put stones around it to fix it on the ground.
Kowme:
Kowmeliterally means a cottage which is made of wood, straw and other plantsexcept earthen suppliesand brick.. In the urban and rural contexts, these Kowmes are used in gardens and farms to protect and shade, but among Shahsavan and Arasbaran nomads it is used as a houseand as a place for living. Kowmesarecreated by Alachighes’ materials but they are smaller than Alachighes.49 Kowmehas also hemispheric andcorridors like shape.50
Kowme consists of shorter kamanas of foresttrees or large branches of non-forest trees that were packed in three or ten bundles and were sold to tribes in Yaylagh periods of Aran, especially Astara, Ardabil, Khalkhalcities’ nomads. # There is no need to “Chesko” in making aKowme, therefore Kamanas are tied to each other by a rope. There are 7 to 8 Kamanas which are knocked into the ground to10-15 cm bya distance of 60 to 70 cm from each other, so they cannot be moved by wind.51 The Kamanas of Kowme like Alachigh’s Kamanasare tied to each other by "Orkan" (hand-woven rope) to prevent its shaking and movement.52 In the past, nomads used “Garqy”, “Ghamish” (woven straw), felt and sometimes “Palaz” or a special Jajim (made of goat hair or sheep's wool) to cover the Kowme. But today they cover it with nylon products. There fore, each family has onlya large Kowme or Alachigh that all of its Kamanas, Chesko and other things are patched and all of the family rest under it. They often use Kowmes for guests and if there are so many of them, several families are gathered under one semi- Alachigh. Kowmes like the Alachigh have an entrance and chimney at the top.53
Kowme’s diameter is about five meters. The view of Arasbaran tribe’s Kowme has similarities with the Shahsavan Tribes Kowme but it's a little shorter and is about 3 meters in width. The main difference between Shahsavan and Arasbaran tribe’s Kowme is in their lower clamps. TheseKowmes doesn’t have an special strings around Kamanas.54
Sormadam:
Sormadam is a strawykind of human shelter which was built in Qeshlaghsof Arasbaran nomads in 1932. The stages of building this shelter are as the following: First, a place is located by a dimension of 10 by 3 meters and then excavation is done to the depth of one meter to provide the necessary height to be able to travel through it without bending. Then proportional to the width of the excavation area, the bundles of straws are linked together, and their connection place is tied with a rope or branches of “Yurgun” (tamarix) to curve straw spike and to make it as an arch. Then in both sides of rectangular arena, is created pits which are in direct opposition and approximately 1.5 meters apart from each other, then straw arch is placed there. In this way the basic Skelton of Sormadam is formed.55
After establishing straw arches, it is time tofill the gaps between these arches. This is done with straw too. After weaving arches gaps as mat weaving, straws chaffs arespilt on the straw mat and are lined with clay to prevent cold and water penetration. These shelters have vents in celling which is called "Baja" by locals. These vents are square and approximately 4 × 40 cm. They are used for the exhaust of ovens,air-conditioning’s smoke; and provide lightduring the day. These vents are covered with pieces of felt in rain and snow. Prior to 1960’s and establishment of "Moghan’s Culture And Industry Corporation", there were canebrakes in Aras River surroundings to a depth of ten kilometers. Nowadays we can find its traces inAras sides. These canebrakes are called "Sham" In local terms.56
Charchy:
Charchywas a common dwelling in Qeshlagh areas prior to the building of current houses. The architecture of thisshelter is very simple and in accordance with climatic conditions. For building these structures, Nomads used some timbers and covered it by wood and straw and then is plated it with Thatch, so that Rain water could easily pass through this shelter.57
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Received on 25.11.2015
Modified on 28.12.2015
Accepted on 19.01.2016
© A&V Publications all right reserved
Research J. Humanities and Social Sciences. 7(1): January- March, 2016, 47-53
DOI: 10.5958/2321-5828.2016.00010.3