Clothing: a bridge, "ontological-epistemological" to the realm of metastructure

This article is an anthropological attempt with an interpretative analytical approach to reproduce the conceptual origin of the phenomenon of "clothing" and its phenomenological fields in contemporary human life. From this point of view, clothing displays an ontological and epistemological relationship with "Holy Matter" in the dualistic interactions of nature and culture. This unveiling is an action to introduce the possibility of overcoming the challenges that this human has in his daily activities with normative foundations and religious-national beliefs, especially at the three levels: "institutional, organizational and public arena" which is continuously in horizontal and vertical connection with They face it. The result of this effort, with a nested transition from form to content: "definition, concept, meaning, and interpretation", the phenomenon of clothing as an identifier of the ultra-structural bridge of the fundamental categories of "inside-outside" in the relationship between nature and culture in three realms: historical, mythological and explores everyday beliefs.
Introduction:
This article uses a qualitative-interpretative anthropological method. Undoubtedly, observations are made with continuous participation, with the masses, especially with the contemporary young student generation. Over several consecutive years, we have attempted to reproduce the conceptual origin of the phenomenon of "clothing" and its phenomenological fields in the life of contemporary believers by examining sources and background works around the historical relationships between nature and culture. In other words, we have raised the question of what position the concept of clothing has taken in this broad social group and what changes it has undergone. One of the most fundamental insights of this research is the answer to the question: Does clothing have an ontological and epistemological relationship with the "sacred"? And if the answer is yes, what effects does it have on giving meaning to this human's relationships with himself and his natural and cultural surroundings? Undoubtedly, examples of sacred forms can be identified everywhere in the social manifestations of religious and religious man. In line with the challenging idea of ​​Maurice Godoulier, a prominent contemporary French anthropologist, on the role of the dualism of "religion-power" in the formation of the infrastructure of contemporary ethnic groups (Marie-Véronique Anella, 2015: 2080), We see that even in the first positivist experiments in social science, Henri Herbert, a student of Durkheim, "introduces religion as the administrator of these sacred things. In his opinion, the word sacred always comes together with another word called 'blasphemy'" (Hitzfeld, 1993: 268These sacred and profane interactions are often presented as interpretive challenges to dualistic forms of nature-culture. This report is an attempt to introduce the possibility of overcoming these challenges that contemporary man constantly faces in his daily activities with normative foundations and religious-national beliefs at three levels: "institutional, organizational, and public arena." In this research, an attempt has been made to analyze this ratio in a methodological rule called "the pattern of transition from form to content" (Ramzani, 2016). Thus, in this methodology, form is meant in a functionalist approach that includes all fields of communication and capital (Bourdieu, 1993), which reveals the connection of this human being with the vast field of clothing. A field composed of three parts: capital, goal, and arrows of action to move from capital to goals, such as organizational fields. And the meaning of content is the possibility of serious entry of perception into the four realms: "definition, concept, meaning, and interpretation of the phenomenon" (Ramzani, 1401). Like the phenomenon of clothing that has been analyzed above, because it sees clothing as an introduction to the superstructural bridge of fundamental categories. Here, the superstructure is proposed with inspiration from the approach of Jacques DerridaIn his methodology, he tends to move from the principle of possession to predetermined goals to understanding the meaning of directional events. He finds the structuralist approach incapable of introducing structure and the objectivist approach incapable of reaching meaning, thus he attempts to go beyond the structural approach by deconstructing and analyzing phenomena in the context of events. (Sedgwick, 1402: 299), Therefore, relying on the principle of fundamental and dualistic categories of De Scola: inside and outside, it can be said that the principle of categories is actually the first classified forms of the history of existence that have their roots in the world of nature and animals, and not in the world of culture and humans. So it is nature that provides the infrastructure for any type of classification in the cultural realm (Descola, 2005: 168). Thus, in this report, it is preferred to consider the dynamics of the dualistic category of "inside-outside". The relationship between nature and culture will be explored in three realms: chronicle, myth, and everyday beliefs.                                                                        
Sometimes ambiguities about an issue are not easily identified because its initially vague concepts have become commonplace and accepted through frequency and repetition. Such as the concept of technique in the approach that Heidegger tries to recreate in a historical process because he believes that understanding the contemporary and technological world requires disambiguation of its primary concept, namely technique or "techne" (Heidegger, 2014). In this study, the concept of clothing is also viewed as a fundamental issue with historical ambiguity, and the necessity of reviewing and seeking a possibility for disambiguation is emphasized, since it is assumed in the four groups of primary categories of the natural and human worlds.In the following text, we will describe these four phenomena. From this perspective, the natural world is assumed to be institutionalized with the dualism of gender and food, and the cultural world is institutionalized with the dualism of clothing and language.
Mendi's clothes
When we look at nature and the natural world, symbolized by animals, we arrive at a dualism that, in the words of Philip Descola, is designed on the principle of inside and outside, and we have called this the primary categories, meaning that these categories are the basis of the classifications that exist in the human world and are taken from nature. So in a word, "I" means inside and "you" means outside. Aristotle introduced the principle of classification into science and used this dualistic or classification combination to model many domains, both deductively and inductively. We have taken this as a basis and asked ourselves the question of what the fundamental manifestation of the classification of the natural world, which is internal and external, is in the animal. Especially animals that are comparable to humans. This manifestation is seen in gender and food. Every animal from the time it is born until the time it dies has two main concerns called "food" and "gender". For its food and gender, it tries to apply the inside and the outside in itThat is, it says that this prey is "mine" and if someone approaches its prey, it tries to repel them and establishes its own territory, or it says that this mate is mine and also establishes its territory. Now, when the two phenomena of "food" and "clothing" enter the human world, a change occurs in them that we call transformation. And it is transformation that becomes important in the human world instead of the gender and animal food that exist in the animal world.                 
We call this process of transformation in food "moving from raw to cooked" and in sexuality we call it "from reproduction to lovemaking," which in the realm of lovemaking is "lovemaking" of form. The question that arises here is that these two, which are taken from the animal world, are secondary, so what in the human world forms the foundation of the primary category? The observations that have been made in this regard show that "clothing" and "communication" are two fundamental phenomena of the world of culture. In other words, where man is the symbol. To trace this pattern, we have realized that this pattern cannot be understood in biology, anthropology, paleontology, archaeology, and other sciences, and for this reason we have used an anthropological technique and have said that We do not view our religion as a religious source, nor do we view science as a scientific source. We want to choose our source from the perspective of Muslims and religious people on the Quran.   
We have asked several Muslims questions about who your first parents were, and they also believed in Adam and Eve, so we scrutinized the Quran, which is the source for Muslims, to find out. What characteristics do the Adam and Eve that Muslims believe in have? In this path, we realized that even in Paradise, food and sex are not a priority, and what is prioritized is clothing. We have also realized that what humans have taken from the ontological world, that is, the world that exists outside the present world and is not knowledge, is "clothing." This is why religions pay special attention to the phenomenon of clothing. In fact, the phenomenon of clothing has form and content. The form is the clothing and its content is security. We have tried to challenge this and explain it meticulously
Method:
This interdisciplinary and comparative research is organized with a qualitative method in a specific interpretive-analytical anthropological experience. On the one hand, based on in-depth observations, along with in-depth interviews and simultaneous analysis and continuous reproduction of observations, with an emphasis on the interactions and interactions of the young Iranian-Islamic generation in the conceptual field of clothing, a report has been taken over the past several years. Data and information are designed in a multifaceted model called "Moving from Form to Content" in three institutional fields: organizational and public. On the other hand, by examining and analyzing sources and treatises in three domains: a) - The chronicle and positivist domain in the sub-disciplines of paleontology and archaeology. B) - In the field of interpretive and philosophical anthropology, it is designed with inspiration from the methods of Clifford Gates, Gilbert Simonden, Victor Turner, and especially Maurice Godolier and Philippe Descola, with the perspective of compiling an academic dissertation.
Results:
In the present study, we have attempted to start our methodology from actions and move towards orientation and then towards insight. In this approach, a conceptual model of cultural management is introduced. Here, management is seen as a “linear-surface” action, as opposed to behavior, which has a “volumetric and geometric” approach. Therefore, management has been seen as an organizational concept. Because the organization is the result of the historical continuity of the family organism, the organization slowly distances itself from the institution by replacing the role with the task. The family institution is no longer the bridge and intermediary between the organization and the religious institution. A serious and dialectical challenge emerges in this direction. Undoubtedly, the public sphere is also a complex outcome of these two functional and structural approaches. In the dialectic of religion and organization, not only the nature of institutional norms and values, but also clothing as a cultural principle more or less loses its ontological position in human relations and is placed on the path of an incomplete transformation experience. This is how it becomes a quasi-transformation called "organizational fashion". [Fashion] Because the functionalist and profit-oriented approach based on predetermined goals is placed at the heart of actions and behaviors. In this approach, the principle of organizational musts [management] is preferred over institutional musts [strategy], the quantitativeness of functional musts is placed against the qualitativeness of normativeness and structural hierarchy. The hierarchy becomes an organizational membrane and finds an organizational form and framework through the means of encouragement and punishment. Because the goals are predetermined in the organization. The initial capital is multiplied by a set of functional actions as the goals are achieved and they continuously produce additional functions and capital. So, it is these organizational practices that make organizational competition the pinnacle of all types of competition in form. With this description, the category of clothing, as a field influencing practices, moves from a subject position to an object position in the organizational approach. In this study, we have gone beyond the organizational approach to analyze clothing and have targeted the two upstream domains of the organization, namely the family institution and beyond that the religious institution. As mentioned, if we consider Godolier's hypothesis in the continuity of the system of social relations, we must say that the religious institution: a combination of "religious-political power" surpasses the family institution. This precedence, from a methodological perspective, has the potential to deepen the formation of attitudes and insights. Therefore, from a methodological perspective, this research is a measure in line with the goals and meta-goals that play a role in the structuralist realm of the family and the ultra-structural institution of religion. This role is through the reconstruction of the relationship of clothing with all human interactions in the two realms of nature and culture. Because attitudes and values ​​find their final and objectified social form in these interactions. They realize this action by passing through the three layers of right-wrong, good-bad and right-false. The fields of these interactions are undoubtedly the institution, the organization, and the public sphere. This research has the ability to observe the path of movement through these three layers through the three aforementioned fields and pave the way for reproducing the relationships and their possible objectification through their relationship with clothing.