Quantitative Proposal. Qashqa'i literacy

Running head: NEW NOMADISM 1

Globalization: Toward a Culture of New

Nomadism

Theresa Bodon

Sam Houston State University


Abstract

This analysis explores studies related to political and

religious philosophies within the Iranian education system.

This researcher will inquire into issues related to

schoolchildren’s cognition and perceptions of the world

attributed to political and religious beliefs during the

post- revolutionary period in Iran. Also, issues related to

the disparities between nomadic education and public schools

in Iran will be addressed. Studies suggested that content

within textbooks and the curricula, which the Ministry of

Education implemented, were targeted to the general

population and often ignoring the needs of the nomadic

populations. The influence of nomadism within today’s global

world will emphasize the conceptual framework of a new

nomadic revolution.

This study will consist of surveys, content analyses

and ethnographic field study that will examine rural and

urban Qashqa’i cultural identity, conceptions of pluralism

and globalism within the educational system.


Key Words: globalism, pluralism, new nomadism, Iran,

Qasqa’i, education

Globalization: Toward a Culture of New Nomadism

Since the Islamic Revolution in 1979, Iranian schools

have undergone changes in philosophy and curriculum. Prior

to the Islamic Revolution, the Pahlavi regime forced

westernized views into the school system and denigrated

anyone who did not agree with its governance. This political

stance conducted by the monarchy created oppression and

turmoil within the country. In 1979, revolutionaries

including the Qash qa’i nomadic tribes toppled Shah


Pahlavi’s power and placed the Majlis legislative council to

govern the newly established Islamic Republic of Iran.

During the post-revolutionary era the country and its people

have undergone changes in the philosophy of education (e.g.

Abrahamian, 1993; Shahbazi, 2001a, 2002b). After the

revolution, Islamic beliefs were established in the

educational curricula to reify nationalistic sentiment,

which have led to debates relative to the development of

equality for minority groups.

According to Azkia and Hooglund’s (2011) demographic

studies in education, the purpose of developing equality and

reducing the barriers between the rich and poor was

overhauled by political agendas within the re-established

Majlis. In this sense, one of the topics of this analysis

will examine inquiries related to solutions for equality and

how other cultures have been depicted in the Iranian school

curricula. Studies have revealed the portrayal of other

cultures within the Iranian educational system and how

conceptions of the world effect children’s perceptions of

the world. Moreover, this study will investigate the


correlations between nomadic conceptions of cultural

identity, pluralism, and globalism. This examination will

include a content analysis of the themes related to cultural

identity, pluralism, and globalization within Iranian school

curricula. Additionally, this study will include interviews

and surveys of students and teachers within rural nomadic

schools (elementary), urban formal schools (elementary and

university). These interviews will validate the findings

within the content of school texts and the content being

taught in the schools. The interviews will also broaden the

lens to a generalized viewpoint relevant to pressing global

issues and education.

Hypotheses

The hypotheses of this study will explore into how

nomadic cultures such as the Iranian Qashqa’i nomads have

assimilated with dominant regimes yet, simultaneously

maintained their cultural identity in spite of centuries of

turmoil. This study will seek to demonstrate that new

nomadism is derivative of nationalized and dominant cultural

influences, creating pluralism throughout the globe.


However, the ramifications of centralized ideology and the

development of sub-cultures have established concepts of

globalism, creating a new nomadic revolution worldwide. In

other words, globalism is defined as an ideology of

metamorphosed pluralism and homogeneity within the global

society. For example, communities, which encompassed a

homogenous demographic population shift toward diversity as

global migrations, infiltrate the landscape; this is not to

say that diversity becomes the dominant culture but, certain

ideologies based on (Appauderai, 1991) “old world” cultures

have influenced dominant cultural lifestyles, transforming

into new nomadic ways of life. Three hypotheses’ are

proposed in this study as follows:

Minority cultures assimilate into dominant

culture yet maintain their cultural identities,

influencing dominant cultural perspectives, a

new nomadic revolution.

Centralized governments or regimes converge

cultures and defend pluralism within Iran.


Centralized governments diverge cultures and

dissolve pluralism within Iran.

Furthermore, this study will explore multiple

theoretical perspectives as follows: socio-political, socio-

economic, socio-cognitive, and Persian literary influences.

Socio-political

There is a lot to learn from nomadic groups because

their literacy and cultures have continued to survive for

centuries and remains a dominant influence in today’s world.

No longer people perceive a sedentary lifestyle as a mode of

the future. Our plans are relying more so on the advancement

of technology that will allow us to communicate, make

business, and socialize within the conceptual framework of

nomadic lifestyles, a new nomadic revolution. Globalism and

human migrations will be emphasized as the competing

ideology against principles of nationalism. The

ramifications of globalism and the influence of nomadism

will be the framework for the conception of a new nomadic

revolution throughout the world. As noted by Appaudurai

(1991), “modern migrations are similar to those of old-world


migrations, people are influenced by the economy and

politics of their homeland” (p. 6 – 33). In other words,

new nomadism is defined as human groups migrating across the

globe in search for economic opportunities similar to

hunter-gatherers following the bison across vast terrains to

provide nourishment for their tribe. Likewise, advancements

in technology have increased the rate at which human groups

can immigrate and efficiently establish networks linking one

human group to another around the globe.

Socio-economic

Debates concerning issues related to pluralism and

cultural identity have been on the stage of globalism since

the invention of motion pictures, also known as the first

international medium as it influenced cultures beyond

political, geographical borders, and language barriers.

Recently, prominent representatives of the aforementioned

debates stated that centralized support for creativity and

cultural identity allows for the free flow of expression and

pluralism. As noted by Daniel Du Plantier, President of


UniFrance stated [Hickson, Bodon, & Bodon, (2009), as cited

in Frau-Meigs, (2004)]:

The means of representing a country’s identity cannot

be left to a third party; defense of pluralism is a

form of defending freedom of speech; creative works are

not just a commodity like any other; each population

has the right to develop its distinctive culture;

creative freedom must be plural and pluralist. (p. 7)

According to Hickson, Bodon, and Bodon. (2009), Du

Plantier distinguished his debate on the idea that minority

cultures in filmmaking such as French cinema, have an

influence on and shape dominant cultural viewpoints, such as

American mainstream films. Moreover, it is relevant to

perceive Du Plantier’s debate to support political theories

based on the conceptions that centralized control over the

freedom of expression maintains cultural identity within

sub-cultures. However, Jack Valenti, former Press Secretary

and President of Motion Picture Association of America

(MPAA), argued that centralized control contradicts culture

(Hickson & Bodon et. al., 2009):

Running head: NEW NOMADISM10

State implication in culture does not foster talent and

harms artistic expression, the “cultural exception”

favors the development of an artists-in-the-

unemployment-line mentality; it constitutes a block on

competition and a perversion of the market. (p. 7)

As noted by Hickson and Bodon et. al.(2009), both Du

Plantier and Valenti’s statements represented ideological

debates between cultural pluralism and homogenization of the

world. Du Plantier lost this debate because (Hickson and

Bodon et. al. 2009) “culture in essence unifies rather than

separates” (p. 293). As defined by Valenti (2009) “the

demand for pluralism is a demand for mini-cultures as

‘cultural exception.’ A cultural exception is a

contradiction as culture is an integration of values and

beliefs rather than a separation” (p. 293). The relevance of

their theoretical stance in relation to the film industry is

that cinema is a medium of cultural assimilation. In the

case of Du Plantier, President of UniFrance (French film

commission), he supported artistic diversity within the film


industry. On the other hand, Valenti, American film

producer, supported the American mainstream film industry,

dominated by elitists’ perspectives. For Valenti, government

intervention in regard to artistic expression would dissolve

sub-cultural viewpoints; hence create a homogenized global

culture. In regard to new nomadism, multi-media is

instrumental in influencing sub-cultural ideologies within

the dominant cultural landscape, which in turn establishes a

mono-cultural landscape, globalism.

Furthermore, the hypothetical question of this study

investigates how nomadic cultures such as the Qashqa’i have

maintained their cultural identity, converging their beliefs

and values within changing political and religious

ideologies.

Persian Literary Theory

Additionally, this study will examine Qashqa’i cultural

identity in terms of literacy, which includes literature and


poetry, art, and music. This examination of nomadic culture

will draw from a variety of cultural customs in order to

provide an extensive viewpoint of Qashqa’i cultural

landscape within the framework of post-revolution era. In

this sense, a content analysis of the literature taught in

the schools will be part of the study on Iranian cultural

identity. Furthermore, keeping in mind the humanistic themes

and Persian literary modes the researcher will explore

Persian literary scholar, Hamid Dabashi’s theoretical

stance. Dabashi examined the transformative and chaos modes

of creativity in literary art, in which Persian literacies

have created dissipative expressions, which have nullified

disruptive regimes in the past. He postulated that this

turbulence or chaos in “Persian literary art becomes

politically stochastic” thereby manifesting a self-

transformative disposition in spite of regimes that have

penetrated the landscape over centuries (p. 299). In other

words this theoretical perspective provides support for

cultural identity and pluralism within Persian discourse and


this viewpoint could be utilized as a theoretical

perspective in understanding the socio-cognitive aspects of

the cultural group. For example, Qashqa’i culture is deeply

ingrained in ancient Persian and Turkic literacy, migrations

across continents deepened their knowledge of cultures

around the globe. Their words within scripts transform to

differing rhetoric forms as they migrated from differing

socio-political and geographical landscapes. Their literacy

has cultivated a multitude of political landscapes across

the globe, adapting to a variety of socio-political

climates.

Moreover, a recent national newscast announced on July

13, 2015 (NPR) made a statement regarding America and Iran’s

decisions on nuclear policies. President Hassan Rouhani

stated, “The world should know Iran is an artful nation that

can solve the greatest issues in political history through

logic and discussion to maintain the rights of its people.”

President Rouhani exemplified Iranian and nomadic cultures

within this statement in that he inferred that Iranian


culture has influenced centuries of literacy and artful

politics around the globe. Simultaneously, Iran has

maintained its cultural identity, and has influenced other

cultures as well, and will continue to do so. These

political negotiations will indefinitely shape Iran’s

cultural identity, but the question to be explored is to

what extent will nomadism converge with global powers.

Nomadism is foreseen in these hypotheses as a global

influence. Will this perceived minority culture continue to

survive the impact of globalism? Will it shape the new

nomadic revolution, influencing Iranian modernity?

Methods of Literature Review

Inclusion and Exclusion Criteria

Attributable to strong links between ideological

conceptions within the framework of public school curricula

and family based schema, numerous studies on content within

textbooks and socialization out-side-of-school have been

conducted to determine the barriers between minority groups

and the general population in Iran. For instance, studies


have suggested that content within textbooks and the

curricula implemented by the Ministry of Education were

targeted to the general population and not aimed to the

needs of the nomadic populations. However, due to the lack

of investigations in nomadic schools during the post-

revolutionary period, studies related specifically to the

content of information being taught in nomadic schools were

not included.

Literature Search Criteria

As an attempt to corroborate a connection between

ideological content in the educational system and the

influence of ideological conceptions on schoolchildren in

Iran, I assessed peer-reviewed journals were assessed

through Academic Search Complete, EBSCO Host, JSTOR, and

Google Scholar databases. All journals in the study included

recent publications between the years 1990-2014. Several

processes were utilized to narrow the search which included:

family and literacy in Iranian education, reading

comprehension in nomadic schools, evaluation of Iranian


school textbooks, gender and education in Iran, and

evaluation of English language learning in Iran. Using these

search phrases nearly 50 relevant articles were identified.

Textbook Content in Iranian Public Schools

Social Studies Textbooks

Drawing from 20th century French philosopher Jean

Piaget, the paradigm toward theories of reading

comprehension shifted from cognitive models that represented

learning as a static phenomena toward learning theory models

that exemplify cognition as an evolving phenomena (Alvermann

& Unrau et. al., 2013). Utilizing Piaget’s cognitive and

family theoretical standpoint, studies on the content within

textbooks in Iran revealed correlations between the

influence of political and religious ideologies and the

development of children’s worldviews in Iranian social

studies and English language textbooks (Tracey & Morrow,

2012). In Mehran’s (2007) examination the content of Iranian

elementary textbooks administered by the Iranian Ministry of

Education, he established inquires related to concepts of


polarization such as perception of Iranian self-identity and

concepts of “us” versus “them,” which are embedded within

the content of elementary social studies textbooks. Mehran

(2007) postulated, “the texts ‘demoralized’ other Muslim

groups as well as other countries, using the theme of

‘enemies’ within the texts to create a sense of self-

identity and national belonging to the Islamic Republic of

Iran” (p. 368). As noted by Mehran (2007), “the textbooks

revealed the perspective of Islamic Revolution and the

‘enemy’ by depicting American and European powers as ‘great

schemes’ and spheres of influence” (p. 368). Additionally,

he argued that the textbooks undermined concepts of

globalization in the sense that the content emphasized

Iranian national identity using the themes of self- identity

and the philosophy of altruism to reify feelings of

nationalism. For example, Mehran points out the depiction of

war or colonization in the elementary textbooks (Mehran,

2007):


During the war, the enemy did not have any mercy, even

for people’s homes and schools, which led to the martyrdom

of a number of schoolchildren. The fourth-grade history

books portrayed children as martyrs, illustrating school-

aged boys holding rifles at a battlefield. (p. 368 - 369)

Mehran’s (2007) study concluded that the theme of

polarization was explicitly revealed in the textbooks

devoted to patriotic written and pictorial representations

of national identity and animosity toward other cultures. He

argued that, “the emphasis of ‘us’ (Iranian identity) within

the texts indicated that the Iranian Islamic government

ignored the existence of non-Muslim Iranians who have lived

in the country for centuries” (p.17). Hence, this study

acknowledges inquiries central to what the new post-

revolutionary Iranian perception of self-identity. How much

of an impact do the conceptions of polarization, altruism,

and nationalistic identity within these textbooks have on

the cognitive development of schoolchildren? Are the nomadic

people such as the Qashqa’i ignored?


English Language Textbooks

Taki’s (2008) examination of English language textbooks

analyzed content based on global perspectives within

distributed books by The Iranian Ministry of Education, and

internationally distributed English language textbooks used

in Iranian high schools.

In correlation with Du Plantier and Valenti’s political

debates between converging national identities or

centralized support for pluralism, Taki investigated Iranian

conceptions within textbook content to determine ideological

shifts within Iranian society. Using Fairclough’s model of

critical discourse analysis, the study revealed that themes

related to American national identity were embedded within

the discourse of the internationally distributed textbooks.

For example, Taki (2008) in New American Streamline stated,

“media and entertainment were part of the dialogue within

the text and made up 80% of the content” (p.140). However,

Taki (2008) argued that the themes of entertainment and

American media within text excerpts “passively entertained


the learners rather than promoting critical engagement on

the part of the teachers and students” (p. 140).

Additionally, the author claimed that the international

books emphasized the context of students (2008) “talking

about one’s personal lives, which emulated a tone of

inactive learning.” On the other hand, the study also

revealed that locally distributed textbooks highlighted

“cultureless” or global perspectives within the depictions

and excerpts. Taki (2008) pointed out that the books

accentuated the context of students’ “asking about other’s

lives” (p. 140). In this sense, both categories of textbooks

(international and local) demonstrated diverging viewpoints

between ideologies related to globalism and nationalistic

identity. For instance, the local textbooks emphasized a

global ideological perspective by fostering learning

strategies related to inquiries about others where as the

international textbooks nurtured nationalistic (American)

perspectives and self-identity. Interestingly, in relation

to the hypotheses the local Iranian texts tended toward


converging cultural pluralism and global perspectives and

the internationally distributed (American) texts supported

national identity over pluralism.

Moreover, a more recent study revealed inconsistencies

in relation to global ideological perspectives in Iranian

English textbooks. Khajavi and Abbasian (2011) argued that

the content of the texts did not contribute to global issues

and familiarize students with other cultures. Employing

Byram’s Khajavi and Abbasian (2011) coding scheme model the

authors evaluated the content of English language textbooks

related to the extent to which the texts disseminated

viewpoints of globalization and national identity. The

analysis revealed deficiencies in textbook materials related

to globalization, with less than two percent of content

related to other countries (Khajavi & Abbasian, 2011). The

study suggested that changes in the content of English

textbooks should be made in order to help students to

develop multicultural viewpoints, which will assist them to

be successful in a globalized economy. These investigations


shed light on further inquiries related to the effects of

polarization within the educational landscape of Iran.

Inquiries Related to Cultural Schema and Socialization

Jafari and Aghaei (2013) examined issues related to

global perspectives and school practices in Iran. Utilizing

ANOVA and Sheffe’s post hoc tests, the authors analyzed two

language groups in the Fars region of Iran, Turkish-speaking

Iranians and Persian-speaking Iranians. The purpose of the

study was to determine whether differing cultural schema

affects reading comprehension. The hypothesis of their study

stated that cultural background will have a significant

impact on reading comprehension and reading activities

contribute to comprehension.

According to Jafari and Aghaei (2013), the participants

were assigned to read a short story about the Ghasghai (Qash

qa’i) tribe, for which the Turkish-speaking participants

were culturally familiar with such literature. The results

indicated that the Turkish-speaking participants who read

the short story with reading activities as well as without


activities, scored higher than the Persian language groups.

The findings suggested that a correlation exists between

cultural schema and reading comprehension. As noted by

Jafari and Aghaei (2013), “cultural familiarization to the

text has a significant influence on reading comprehension”

(p.155). The authors concluded that reading activities

incorporated with familiar and unfamiliar content have an

effect on reading comprehension, but are limited in the

sense that the reading activities cannot fulfill the lack of

cultural background.

Indeed findings demonstrate cross-cultural perspectives

related to content and curriculum between two prominent

groups in Iran (Turkish and Persian). In addition, the study

revealed cultural viewpoints related to teaching practices

in Iran, and broadened the lens to further inquiries related

to comprehensive education and the effects of globalism and

polarization on Iranian society.

Drawing from Piaget’s (1989) theory of children’s

cognitive development and family theory, Hashemi and Mehrnaz


(2009) stated, “promoting a peaceful approach to global

problems will be possible if the global view is reinforced

by parents and the educational system” (p. 250). Hashemi and

Mehrnaz (2009) examined the relationship between the

philosophical roles of the family and the ideological

influences of schools relative to perceptions of peace among

Iranian adolescent females. The study was conducted using

random sampling among five socio-economic status (SES)

categories in the district of Tehran, Iran. The

participants’ groups were (a) high SES students from well-

educated families, (b) high SES students from less-educated

families, (c) middle SES students from well-educated

families, (d) middle SES students from less-educated

families, and (e) families of low SES districts from poorly-

educated workers. The researchers conducted semi-structured

interviews asking the same questions to the students and

parents about their opinions and solutions to issues related

to global peace. The findings revealed that students in the

category of higher and middle SES elaborated on their


opinions related to peace using clear examples of religious

beliefs and political rationale to support their opinions.

On the other hand, lower SES students were not clear about

their dispositions and beliefs related to peace. For

example, one student from lower SES expressed that (2009),

“they had never engaged in political conversations and it

was very difficult to solve such problems” (p. 256).

Moreover, the study suggested that family culture played

major a role in schema of students. The researchers also

interviewed the parents of the students to find out whether

a correlation between the students’ conceptions and the

parents’ views coincided with one another. The study

concurred that the knowledge and opinions of higher SES

students and their parents converged. However, lower SES

students revealed a divergence between the students’

opinions and their parents’ views. The researchers

discovered that the parents of lower SES had a clearer

understanding toward peace than their children. In this

sense, the study revealed that the role of family did not


always coincide with the students’ perceptions of global

peace. In other words, other sources of influences play a

role in schoolchildren’s perceptions of the world. This

study brought further inquiries related to the extent to

which out-of-school sources and in school content influence

the ideological perspectives of schoolchildren.

In brief, all of these studies related to how the

content within textbooks coincided with world perceptions of

schoolchildren, which supported issues related polarization

between ideologies relevant to nationalism and globalism in

the education system in Iran. With this in mind inquiries

related to conceptions of equality or disparity broaden the

lens of the political landscape of literacy in Iran. The

findings suggested that content within textbooks and the

curricula implemented by the Ministry of Education were

targeted to the general population and not aimed to the

needs of the nomadic populations.

The Educational Needs of the Nomadic People and New

Media


Nomadic Agricultural Education

Annamoradnejad and Lofti (2010) defined nomadic living

as “one of the leading lifestyles in Iran, its arid and

semi-arid climates, and diverse landscapes shaped the

migratory patterns of the nomadic lifestyle” (p. 335). The

authors investigated the demographic trends of nomadism in

Iran from 1956 to 2008. The study revealed that the nomads

were the main suppliers of dairy and meat products within

Iran. However, authors also inferred that political

influences have weakened since the Islamic Revolution in

1979. The authors stressed that political leaders contended

to settle the nomads to urban areas due to their

underdeveloped methods of farming and overgrazing livestock.

As a result, wastelands have increased, which have caused

problems in the agricultural production. However, the

authors postulated that by settling the nomads would only

result in increased unemployment in the cities. The study

further suggested that educational solutions would prevent

exploitation of natural resources, which shows that better


education is essential for the prosperity of the economy and

people.

Similarly, Larijani and Birjandi (2013) investigated

the present day educational needs of the nomadic groups in

Iran studied the relationship between the nomads’

environmental education and the amount of livestock and

pasturelands that was necessary in order to maintain a

productive lifestyle. The implications of this study

demonstrate the divergence between Iranian public schools

and nomadic schools. Also, education is essential for all

human groups to maintain a prosperous economy and lifestyle.

The study represented random sampling using Likert’s model

of the population of 200 nomadic pastoralists in the

province of Tehran. The authors affirmed that the well-

educated nomads had maintained a high level of productivity

of dairy and meat products as well as preservation of the

pasturelands by better farming techniques. Both studies

revealed the political and economic necessity to educate the


nomadic people on environment and management of the

pasturelands.

New Technology and the Nomadic Schools

Furthermore, the inequalities of nomads not only reside

in the deficiencies in education, but the political

endeavors that have increased effects of polarization within

socio-political and socio-economic structure of nomadic

groups. For example, land reform laws under both the

Pahlavis’ regimes and the newly established Islamic

government have failed to develop equalities among the

tribes. According to Azkia and Hooglund (2011) “policies

established by the Shah’s regime which favored certain

religious rural peasants lent land under a ninety-year

contract, which included paying rent for the land” (p. 233).

However, after the revolution under the Islamic lands laws,

the peasants who lived under the former regimes (i.e.,

Pahlavis) were obliged to give the land to the Islamic

government. Additionally, other nomadic groups viewed by the

Islamic government viewed as eligible peasants (i.e.,


homeless and poor) could attain land without paying rent.

This clash between contrasting ideologies (i.e., equality

and disparity) caused social stratification and resentment

between the nomadic groups and the government. In other

words, plans to develop the rural peasantry have shifted

toward political agendas, which has created more

inequalities and turmoil for the peasants. These studies

probed issues related to the disparities among the nomadic

populations, and aimed for solutions to aid the nomadic

people economically and socially (e.g. Azkia & Hooglund,

2011).

Another study by Aliabadi, Ahmadzad, Javanmard, and

Hoshmandja (2013) examined the confines related to the use

of digitalized media in nomadic schools of the Fars province

in Iran. The study examined both political issues and local

perceptions of classroom instruction regarding the use of

media as a learning tool. In a political sense Alibadi, et

al. (2013), the rural nomadic schools are among the most

underprivileged institutions in Iran, and “nomadic students


are the most deprived ones regarding new educational system”

(para. 3). This educational deprivation is attributable to

several factors such as migratory routes, differences in

educational systems among nomadic schools and public

schools, and lack of access to educational resources that

cities provide. In an effort to determine the impact of

these obstacles faced by children in nomadic schools,

Aliabadi, et al.’s (2013) investigated the barriers to the

use of new media in “ordinary” and “smart” nomadic high

schools according to teachers and administrators.

The authors’ findings indicated that the main barriers

of incorporating new media in the classrooms were due to

lack of teachers’ education in technology and financial set

backs in the educational system. The authors concluded that

the establishment of digital literacy in the classrooms is

dependent on the allocation of resources and teachers’

education in the nomadic schools. These studies related to

the nomadic pastoralists broadens the lens on further

investigations related to the conditions relevant to


disparities between nomadic schools and regular public

schools in Iran.

Literature Review Discussion

Researchers’ investigations of ideologies embedded in

the content of educational curricula have emphasized

comprehensive and multicultural learning techniques in the

Iranian schools. These studies revealed inquiries related to

concerns of whether Iran should emphasize ideas of globalism

or focus on national identity. Researchers have explored the

development of conceptions related to family cultural schema

and philosophies disseminated by the schools. They have

discovered that not all conceptions that children have

related to philosophies coincide with their parents’ views

or even to the lessons taught in schools. This sheds light

on new inquiries on the content of curricula as well as

other sources of philosophical influence such as media and

the impact of political ideologies within a multitude of

domains.


Furthermore, issues related to disparities between the

rural nomadic schools and public schools were highlighted

within the framework of post-revolutionary studies.

Although, researchers indicated that the nomadic cultures

are still a prominent cultural and economic influence, their

lifestyle and education are often ignored. Within the

framework of modernity and the rapid changes of technology

and socialization through social media, it is essential to

focus on the ideological impact of globalization and how the

nomadic educational systems are adapting instructional

strategies and curricula to the changing global societies.

Moreover, it is important for researchers to

investigate the emergence of globalism within the

educational system. With the development of globalism,

Hickson and Bodon et. al. (2009) a “new nomadism” has shaped

cultures around the globe. As noted by Appaudurai (1998),

“modern migrations are similar to those of old-world

migrations, people are influenced by the economy and

politics of their homeland” (p. 6 – 33). The consequences of


new nomadism and expanding global economies are the

polarization of human groups and the creation of new

migratory groups within and beyond countries. The cultural

assimilation mobilized by immigration, refugees, exiles, and

guest workers represents human migrations across continents

in search for satisfaction of individual needs. In this

sense, a new nomadic revolution is shaping our conceptions

of the world, the global world belongs to everyone and

nationalism is rapidly changing. For example, although the

Qash qa’i are considered a minority group in Iran, they have

been successful in establishing a landscape of literacy as

the new nomads of the modern world. Their nomadic culture

has converged with nation-state building and diverged as

well, recreating their socio-economic and socio-political

ideals. The researcher will try to show that nomadism has

reached worldviews in that sedentary lifestyles are becoming

less the norm. The Qash qa’i have not come to the end of the

centuries of migratory journeys across the slopes and

valleys. Regimes have not succeeded in claiming them and


denying their journeys across the vast landscapes of the

globe (e.g. Attenbourough, 1975). As they continue their

journey their women continue to weave their heritage, thread

by thread with splendors of woven symbols looking

nostalgically to the past as their future brings them

forward to new innovations, new landscapes, and new nomadism.

Methodology

Participants

According to Annamoradnejad and Lofti (2010), nomadic

pastoralists in Iran encompassed approximately 25% of the

population in 2008. A random sample population of 100-200

rural and urban Qashqa’i nomadic tribal members from the

province of Fars, Iran will be part of this research study.

Additionally, interviews with prominent Iranian and American

scholars will validate this study’s theoretical stance.

Interviewees will include but are not limited to Qashqa’i

Khan (leader), Damoon Sheeshbolookie, scholar of Qashqa’i

music and cultural heritage, Lois Beck, Professor of


Anthropology at Washington University in St. Louis, and

Mohammad Shabazi, Professor of Behavioral Health Promotion

and Education at Jackson State University, Mississippi.

Instrumentation

Content Analysis, Surveys, and Ethnography (Discuss

each instrumentation)

In order to ensure internal and external validity, this

study will be conducted with field observations and a survey

of the Qashqa’i rural and urban populations in Shiraz, Iran

(urban) and the outskirts of Shiraz near the Zagros

Mountains (rural).

Furthermore, the time frame of the field study will be

conducted during seasonal migrations of the nomadic

populations within a one-two month time frame. For example,

Qashqa’i migratory routes take place during autumn to winter

from the slopes of the Zagros to the warmer valleys, and

during the spring to summer the nomads travel from the

valleys to the slopes of the mountains.


Both field notes and visual records will encompass the

data collection methods during the field operations. Filming

and still photography will assist for visual data. Open-

ended survey and interviews will be conducted as well.

Constructed data collection consisting of field notes and

weekly conceptual memos will be emphasized during

observational research as well. Sociopolitical and internal

validity will be supported through archival research data

collection prior to field research.

Furthermore, a content analysis of the literature used

in Iranian schools will be analyzed in comparison to daily

lessons within the classrooms. The researcher is aware that

most textbooks in Iran will be similar for both the sub-

groups and regular populations, similar to the U.S.A. For

instance, in the public school systems in the U.S.A.

textbooks do not vary according to sub-cultures or from

state-to-state. In this sense, the researcher will focus on

a content analysis of lectures, daily lessons, and syllabus

in order to discover a correlation between cultural


identity, pluralism, and globalism being taught in Iranian

rural and urban school settings. However, the analysis of

classroom instruction and textbook content will indicate

clearly how much content is allocated to sub-groups in

particular the Qashqa’i. Additionally, the content analysis

will indicate how much subject matter is dedicated to

globalism and migrations.

Ethnographic Interview Sample

Rural Qashqa’i nomads (Discuss ethnographic research on

rural nomads)

The researcher will gather non-verbal and oral

data relevant to the rural nomads in order to validate

inquiries related to present day conditions and

traditional nomadic schools as follows:

These questions will be part of interviews with rural

Qashqa’i and will encompass three themes, (a) cultural

identity, (b) migration, and (c) age.


Cultural Identity Questions

What identifies you as a Qashqa’i? What makes

you a Qashqa’i? The results of this question

will define the participants’ perception of

cultural identity.

What is your gender? The results of this

question will give data related to social roles

and cultural identity cues. Also, the researcher

will see whether women will have the tendency to

be more sedentary in their perceptions of

lifestyle.

What is your age? The results of this question

will show a correlation between perceptions of

cultural identity and socio-political

conceptions within a generational framework.

This data will show both traditional and modern

views about Qashqa’i culture and perceptions of

globalism.


Cultural Identity, Demographics, and Globalism

Questions

Do you migrate or move? If so, where? This

question will confirm the demographics of

migratory routes.

Why do you migrate? This question will define

the mechanisms that maintain the cultural

identity and adaptations to globalism.

What sources of income do you have? This

question will show how the nomads sustain

themselves.

What are your land rights? Where do you have the

rights to graze your herds? This question will

indicate socio-political structures within the

group. Also, how the Qashqa’i negotiate with

dominant culture.

Do you or your children go to school? Or have

you been educated traditionally or formally? A

demographic account between traditional and


former schooling will be utilized with this

inquiry.

If so where? If not, what is the structure of

education? These questions related to schooling

will show how the Qashqa’i traditional education

has changed since the revolution in 1979. This

will determine their cultural identity, whether

they perceive themselves as nomads or whether

nomadism is “folklore”.

Questions related to leisure activities and occupation

will demonstrate whether the group is transforming

toward global viewpoints rather than remaining

culturally unique.

What kind of music do you listen to?

What are your favorite films and/or TV shows?

What is your favorite sport?

Who is your role model?

What do you aspire to do? What type of

occupation do you want to pursue?


Questions related national identity will reveal

conceptions of globalism.

Would you fight for your country?

Do you have any enemies? If so, describe your

enemies and what do you dislike about them?

What would you do to change your enemy?

What could the enemy do to change your

perception of them?

What do you like about your country?

What would you change about your country?

Would you move to another country? If so where

and why?

Questions related to family will indicate changes in

traditional and global perspectives as well.

Are you married? If not, do you plan on getting

married.

Do you plan on having a family? How many

children?


Why or why not do you want to have a family?

Where would you send your children to school?

Why?

Ethnographic Interview Sample

Urban Qashqa’i Nomads

Urban nomadic populations will be observed in the

city of Shiraz, Iran where universities provide

education of the traditional cultural customs and

formal state education is mandated. The researcher will

conduct observations and interviews at regular Islamic

elementary schools and universities to collect data

related to Qashqa’i and nomadic customs within the

schools. The following questions will be part of

interviews with urban Qashqa’i within the university

setting at The University of Shiraz as well as other

local settings. Three themes will encompass the


interview results, (a) cultural identity, (b)

migration, and (c) age.

Cultural Identity Questions

Do you identify yourself as a Qashqa’i? If so,

what makes you a Qashqa’i? The results of this

question will define the participants’

perception of cultural identity.

What is your gender? (Same expectations as the

aforementioned survey)

What is your age? (Same expectations as the

aforementioned survey) Also, this question will

show demographic changes in migrations between

generations.

Cultural Identity, Demographics, and Globalism

Questions

Did you move from your original settlement?

Where is your original home? This question will

show demographic changes in migratory patterns.


Where did you move?

Why did you move? Changes in cultural identity

as a result of globalism will be revealed with

this question.

Do you have family members that reside in the

rural areas? Demographic changes.

Are they Qashqa’i? Identity confirmation.

If your family still resides in the rural areas,

what are their means of living?

How often do you visit them?

Do you send them money?

Do you plan on moving back to your original home

after your education? If so, what do you plan on

doing?

Leisure and Occupational Questions: Same as

aforementioned questions.

What kind of music do you listen to?

What are your favorite films and/or TV shows?

What is your favorite sport?


Who is your role model?

What do you aspire to do? What type of

occupation do you want to pursue?

National Identity Questions

Would you fight for your country?

Do you have any enemies? If so, describe your

enemies and what do you dislike about them?

What would you do to change your enemy?

What could the enemy do to change your

perception of them?

What do you like about your country?

What would you change about your country?

Would you move to another country? If so where

and why?

Family Questions

Are you married? If not, do you plan on getting

married.


Do you plan on having a family? How many

children?

Why or why not do you want to have a family?

Where would you send your children to school?

Why?

The following questions will be part of an

observational and content analysis study on Iranian urban

schools and rural nomadic school settings. The theme will

encompass an analysis on pluralism within the curricula and

education.

Nomadic rural schools and Iranian formal education

(elementary)

What percentage of time is focused on

traditional education? For example, themes that

identify students as Qashqa’i, (a) carpet

weaving, (b) poetry, (c) music, (d) caring for

animals, (e) migratory routes, (f) celebrations,

and (g) religion


What percentage of the time is spent on teaching

schoolchildren mannerism related to nomadic

customs? For example, how are the students

seated in the classroom based on aspects of

socio-economic status? How are the students

taught in regard to gender?

What percentage of the time is spent on reading?

What are the themes focused on in reading? For

example, religion, science, history, social

issues.

What percentage of the time do teachers teach

formal education such as science, math, and

reading?

What percentage of the time do teachers focus on

world issues and differences in culture?

Urban formal Iranian education (elementary)

What percentage of the time do teachers spend on

reading?


What themes are the focus on reading and how

much time is spent on each theme? For example,

religion, social issues, history, cultural

customs, science.

What percentage of time is spent teaching

nomadic culture?

What percentage of the time do teachers focus on

world issues and differences in culture?

Observations and interviews with tapestry students at the

University of Shiraz

The following sample questions will be part of the

study in regard to cultural identity and the affects of

globalism. The interview will be conducted with students in

Persian culture in particular Qashqa’i students interested

in studying their cultural heritage. This part of the study

will demonstrate the affects of globalism and how the

Qashqa’i maintain their cultural identity. Tapestry has been

a part of Qashqa’i culture and literacy since the first

Persian dynasty roughly the Safavid Dynasty, and it is


important to understand the evolution of this symbolic art

as a representation of Iranian culture.

Why do you choose to study carpet tapestry?

In light of the courses taught in carpet

weaving, what patterns are used in the

tapestries?

What patterns do you prefer and why?

What colors are used and why?

Where do you get the colors? Are they natural?

What is your age?

Who is the teacher? Where is the teacher from?

Is the teacher Qashqa’i?

What are the roles of each classmate?

Where do you make the carpets?

What percentage of authentic patterns created by

the weavers are used in the tapestries?

What percentage of the patterns are imitations

of older patterns?

What do the patterns mean to you?


What do you plan on doing once you complete your

coursework in tapestry?

Research Design

Preliminary archival data collection of primary and

secondary sources will be conducted in this study. The

Library of Congress librarians as well as correspondence

with scholars within the U.S. and outside including Iran

will be sources of primary and secondary source data

collections. Field observations and structured interviews at

nomadic schools and communities in the Fars province of Iran

will be conducted within a one-two month period.

Structured and open-ended interviews of prominent

leaders, scholars, and community members will be written,

visually, and audio recorded to ensure accurate data

interpretation. Translators will be provided to interpret

data to participants as well as researcher. Participants of

visual and audio recordings will be required to sign

permission forms as required by IEP.


Furthermore, the purpose of observational research

design is to allow the researcher to interpret and validate

secondary source information as well as attain a real life

research setting. The observational design of the study will

be conducted within purposeful settings such as the nomadic

schools in both rural and urban settings as well as Qashqa’i

lifestyles. Additionally, within the urban setting,

universities that support nomadic culture will also be a

part of the observation data collection. Such universities

as The University of Shiraz provide insightful information

about traditional Qashqa’i culture. This will broaden the

lens to further studies on nomadic cultures in Iran in that

it will provide current observations of the issues related

to nomadic needs and their impact on globalism.

Moreover, reliability of this study will be provided

through a pilot study of the control group, a mixed general

Iranian population sample via face book. This will ensure

the researcher of any potential limitations related to

researcher methods and interactions with differing cultural


groups. It will also provide a control group as part of data

collection to demonstrate generalization of the theoretical

perspectives within the hypotheses.

Limitations and an Analysis of Data

This study is designed to give a thorough examination

of the hypotheses relevant to Qash qa’i culture. The

researcher acknowledges that the limitations that culture

evolves and archival sources are outdated. In the case of

the Qashqa’i, this group is unique in that they have

assimilated with regimes for centuries yet have maintained

their identity. Very little information is written about the

Qashqa’i since the Iranian Revolution in 1979. In this

sense, it is essential to study the culture on the field.

For instance, questions related to whether nomadic schools

still exist, how the schools function and teach cultural

concepts can only be revealed within real life settings by

the researcher. Also, an observational experiment would

validate the real life setting of daily lessons within the

Iranian school environment; non-verbal and oral instruction


can only be analyzed by researchers’ observations and data

collection.

Limitations within the external validity of this study

could be relevant to both idiographic causation and

naturalistic generalization. Regarding idiographic

causation, local attitudes among the sample groups could

cause manipulation of the data, which could alter data

findings. For example, individuals may have particular

opinions related to ideologies and/or other socio-political

issues, which could result in misinterpretation of the

researcher’s questions or bias perspectives, and could alter

the researcher’s data collections.

Moreover, in regard to naturalistic generalization

limitations, the sample groups consist of differing cultural

backgrounds, which could be perceived by scholars as

irrelevant to generalize such groups. However, in order to

avoid null claims the researcher will conduct archival data

collection to validate socio-political interpretive issues

and researcher bias.


Additionally, other possible limitations could include

interpretative validity. This study is dependent on

translators, which could potentially misinterpret

participants’ responses to the researcher. However, to

ensure interpretative validity the researcher will

compensate scholarly translators.

In brief, the information attained from this study will

broaden further insights into global ideologies and the

evolving cultural perspective.


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Quantitative Proposal. Qashqa'i literacy

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