Table 5 Cultural and Social Features (source:authors)
Theme | 1- Heritage |
Explanation | Qanat is a historical heritage invented by Iranians 2500 years ago. It was also added to the UNESCO World Heritage List in 2016 |
Sources | Naghedifar et al. 2020; Motiee et al. 2006; Sanaan Bensi 2020; Ebizadeh 2011; Hamidian et al. 2015; Parsizadeh et al. 2015; Kowkabi 2021; Bagheban-Golpasan et al. 2019; Motiee et al. 2006; Hosseini et al. 2010; Shams 2014; Sedghi and Jan 2020; Motiee et al. 2006; Jomehpour 2009; Naghedifar et al. 2020 |
Theme | 2- Intelligent Innovation |
Explanation | The Qanat is an intelligent innovation that represents the genius knowledge of water engineering in Iran. The Qanat is considered a wonder due to the precise leveling techniques of ancient Iranian engineers with primary tools and accurate mathematical calculations |
Sources | Hamidian et al. 2015; Motiee et al. 2006; Kowkabi 2021; Hamidian et al. 2015; Stiros. 2006; Motiee et al. 2006; Ebizadeh 2011 |
Theme | 3- Qanat's impact on urban structure |
Explanation | In cities supplied by the Qanat, the water supply network has influenced the location and development patterns, as well as the physical structure and spatial order of neighborhoods, collective spaces, houses, public buildings, agricultural lands, gardens, green corridors, and green spaces Landmark buildings such as mosques, schools, aristocratic houses, and caravanserais were built along the main route of the Qanat. The construction and placement of water facilities such as wells, houses, brooks, ponds, reservoirs, Qanat, refrigerators, bathrooms, fountains, dams, and pools have also been influenced by the Qanat. Furthermore, the urban road network was formed based on the hierarchy of the water distribution network, with routes usually following the path of the underground channels and streams, and surface channels of the Qanat. The social hierarchy and land prices in urban and rural areas were also determined by their location in relation to the Qanat. The higher social classes lived upstream, while the lower classes lived downstream. Housing and land prices were usually higher in areas with access to Qanat water |
Sources | Sanaan Bensi 2020; Estaji and Riath 2016; Radaei et al. 2021; Santos and Alfaro 2014; Nikfarjam and Alalhesabi 2018; Asgharzadeh et al. 2017; Kalantari et al. 2017; Soltanimohammadi and Yusefi 2019; Habibi et al. 2016; Faraji Sabokbar 2012; Janebelahi 2019; Jomehpour 2006; Vayysi 2021; Radaei et al. 2020, 2021; Jomehpour 2009; Zivdar and Karimian 2020; Santos and Alfaro 2014; Rafiee Fanood 2014; Radaei et al. 2020; Janebelahi 2019; Soltanimohammadi et al. 2018; Papoli Yazdi and Vosoghi 2019; Kalantari et al. 2017; Jayhani and Asadi 2019; Janebelahi 2019; Labbaf Khaneiki 2019; Santos and Alfaro 2014; Estaji and Riath 2016; Iranmanesh et al. 2021; Janebelahi 2019; Jomehpour 2009, 2006; Sheibani and Farahanifard 2013 |
Theme | 4- Spiritual values and cultural beliefs |
Explanation | Spiritual values and cultural beliefs are deeply intertwined with the Qanat, with ancient Iranian traditions, Zoroastrian religion, and Islam all contributing to its significance. The dry climate and scarcity of water resources in the region have intensified the reverence for water, which has had a profound impact on the practices and customs of using and maintaining water. Following the advent of Islam, the attribution of water-related elements, such as drinking fountains, to religious leaders has further reinforced social responsibility for water usage and maintenance methods. Additionally, the tradition of endowment, which is rooted in religious beliefs, has led to the development of public water facilities, such as Qanat, water mills, and reservoirs, while also promoting economic balance |
Sources | Kowkabi 2021; Radaei et al. 2021; Labbaf Khaneiki 2022; Soltanimohammadi et al. 2018; Sharafi et al. 2016; Jomehpour 2009; Soltanimohammadi and Yousefi. 2019; Tabatabaei and Khozeymehnezhad 2019 |
Theme | 5- Cultural Identity |
Explanation | The Qanat is a symbol of Iran's cultural identity, reflecting its historical thinking, culture, and lifestyle. The Karizi (another name of Qanat) culture has distinct political, social, cultural, and economic characteristics. Sociologists assert that the people of the Karizi civilization are hardworking, thrifty, honest, trustworthy, and peaceful. Furthermore, they seek to achieve their goals through dialogue and negotiation. The traditions and norms associated with the construction and operation of the Qanat, which require extensive social participation, have helped shape these civilizational and cultural characteristics, passing them down from generation to generation |
Sources | Kowkabi 2021; Hosseini et al. 2010; Semsar Yazdi and Karimian 2021; Labbaf Khaneiki 2020; Radaei et al. 2021; Papoli Yazdi and Vosoghi 2019; Habibi et al. 2016; Ebizadeh 2011; Tabatabaei and Khozeymehnezhad 2019 |
Theme | 6- Traditional equipment |
Explanation | Various tools and equipment related to the construction, maintenance, and management of Qanat reflect unique socio-cultural values. For instance, there are different types of water clocks with different names that vary from place to place. Bowls, tankers, well caps, ponds, and fountains are other examples. Papoli Yazdi has a unique perspective on Qanat construction tools, especially the well wheel, as he believes that it demonstrates the high level of technical and engineering ability of Iranians in various professions such as carpentry, masonry, metalwork, etc |
Sources | Charbonnier 2018; Labbaf Khaneiki 2020; Soltanimohammadi et al. 2018; Abadian et al. 2017; Papoli Yazdi and Vosoghi 2019 |
Theme | 7- Folk Literature Influence |
Explanation | Since Qanat had a profound connection with Iranian everyday life, their influence can be found in the colloquial literature of the people. For example, Papoli Yazdi mentioned the proverb "I will not go to the well with your rope". Although the number of proverbs related to Qanat is not limited to this case, they are not frequently mentioned in published articles, and there is a research gap in exploring the influence of Qanat in official and colloquial literature |
Sources | (Papoli Yazdi and Vosoghi 2019) |
Theme | 8- Naming Convention |
Explanation | Many villages, streets, and neighborhoods were named after Qanat, such as Kahrizak and Karizabad. Additionally, some family names indicate that families were skilled in fields related to the construction of Qanat, such as Sangtrash (masonry) and Najjarzadeh (carpentry), which were used to make Qanat tools |
Sources | |
Theme | 9- Social Features |
Explanation | Throughout history, Qanat has played an essential role in people's social lives as social-ecological systems. They have contributed to communities through watershed management, cooperative management systems for water distribution and maintenance of water facilities, rituals and ceremonies, endowment culture, land tenure patterns, and water ownership rights. Cooperation, convergence, and assistance were necessary for Qanat survival, which strengthened the social systems that depended on the Qanat. Therefore, the Qanat was a source of social capital in cities and villages. This social capital played a crucial role in people's resilience against environmental changes, political developments, and socioeconomic transitions |
Sources | Kowkabi 2021; Labbaf Khaneiki 2019, 2022; Lightfoot 1996; Jomehpour 2009; Fadakar Davarani 2009; Tabatabaei and Khozeymehnezhad 2019; Radaei et al. 2021; Ebizadeh 2011 |
Theme | 10- Social Status |
Explanation | Since the Qanat plays a vital role in societies, people who preserve it due to their job, skill, or social role are respected. It should be noted that the economic value of water in the lands. Dependent on the Qanat means that the share and ownership of the Qanat's water affects people's social status. In these areas, the value and credibility of people depend on the amount of water ownership, and social status is defined accordingly. For example, Moghnais, who are responsible for consulting Qanat, have been respected by the general public and have a high social status due to the necessity of their job. Moreover, it is considered a highly respected job due to its difficulty and danger, as well as its high income. In areas related to this water system, Moghany is a trustworthy person and enjoys social respect. Sartaq, who has some responsibility in water distribution network, is also a respected person, and in some regions, the role of Sartaq is inherited from father to son It should be noted that the imbalance of water ownership can create social gaps. Therefore, wealthy people, often donate part of their water share to the public (to construct Qanat and various water structures) to maintain social balance and prevent social tensions. Also, the social status of people is reflected in the location of their housing relative to the Qanat and their access to clean water. The rich typically live in the upper reaches of the Qanat, while the poor live in the lower reaches of the Qanat |
Sources | Parsizadeh et al. 2015; Lightfoot 1996; Stiros 2006; Jomehpour 2009, 2006; Labbaf Khaneiki 2022, 2020; Jomehpour 2009, 2006 |
Theme | 11- Rituals and Traditions |
Explanation | Many customs and rituals related to the Qanat can be observed in different regions of Iran. Many of them are inspired by ancient water sanctity rituals. For example, ceremonies such as Rain Gathering, Qanat Weddings, Choli Chaqal, and Sheep Sacrifice are held to increase the Qanat's water flow. The Qanat also plays a significant role in collective memories because many social events, such as the Moharram morning ceremony, take place near the Mazhar (Outlet) or the ponds in the centre of neighborhouds. It is worth noting that the endowment tradition, which is emphasized in both Zoroastrianism and Islam, has a socio-technical role in the construction and maintenance of the Qanat and other related hydraulic structures |
Sources | Jomehpour 2009; Labbaf Khaneiki 2020; Bouzarjomehri and Khatami 2018; Hosseini et al. 2016; Abadian et al. 2017; Javadi and Arabsolghar 2013; Soltanimohammadi and Yousefi 2019; Sharafi et al. 2016 |
Theme | 12- Social Participation and Customary Laws |
Explanation | The social participation and customary laws related to the Qanat are reflected in the cooperative water management system of the Qanat. Due to the limited availability of Qanat resources, the existence of a social system that determines the roles (such as Mirab or Sartaq) and responsibilities of individuals in the Qanat irrigation network is necessary. This social system, which is based on cooperative management with a set of customary rules, achieves several goals, including preserving common water resources, maintaining privacy of water sources and water supply facilities, distributing water among stakeholders, managing water and the water market, and resolving disputes. This social system, which is often hierarchical, is not limited to the irrigation sector and extends to other social areas. Since social disputes can disrupt the irrigation cycle, people often resolve conflicts through compromise and dialogue. In this way, the physical structure and type of Qanat management leads to social cooperation and convergence. The irrigation cycle also necessitates a high level of cooperation, which helps all water stakeholders adapt to fluctuations in water flow |
Sources | Labbaf khaneiki 2020, 2019; Jomehpour 2009; Radaei et al. 2021; Memon et al. 2017; Charbonnier 2018; Nasiri and Mafakheri 2015; Ahmadi et al. 2009; Charbonnier 2018; Tabatabaei and Khozeymehnezhad 2019; Papoli Yazdi and Vosoghi 2019; Fadakar Davarani 2009; Janebelahi 2019; Ghods et al. 2015; Sharafi et al. 2016; Bouzarjomehri and khatami 2018; Asgharzadeh et al. 2017; Sadeghizadehbafandeh, et al. 2019 |