Interdisciplinary Studies in the Humanities

Abstract Technological civilization, despite its remarkable advancements, has brought about widespread environmental, social, and economic crises. Climate change, biodiversity loss, extensive pollution, and dependence on fossil resources have jeopardized planetary sustainability and revealed the inefficiency of this civilization in meeting sustainable human needs. In response to these challenges, ecological civilization emerges as a necessary alternative, grounded in principles such as environmental sustainability, social justice, circular economy, and the coexistence of humans and nature. This civilization emphasizes responsible resource management, the adoption of sustainable technologies, reduction of consumerism, and the development of supportive policies. Transitioning to an ecological civilization requires not only a comprehensive understanding of its nature but also fundamental changes in production and consumption patterns, environmental policymaking, and public education. Reforming the economic system, replacing fossil fuels with renewable energy, supporting sustainable agriculture, and developing ecological cities are among the key strategies for this transformation. However, this transition faces challenges such as resistance from existing economic systems, the high costs of sustainable technologies, and cultural barriers. Achieving ecological civilization necessitates global cooperation, changes in development policies, and the adoption of sustainable lifestyles. Humanity, as the current sole steward of this planet, must pursue the path of ecological civilization not only to address current crises but also as an imperative to ensure its own survival and that of natural ecosystems in the future. The sooner the preparations for this journey are made, the more likely it is that the destination will be reached with greater speed and ease.

Abstract Iran faces a persistent shortage of surface water and rising environmental pressures. Qanāts (subterranean aqueducts) and ab-anbārs (water reservoirs) are historic storage and distribution systems that regulate land use and symbolize an ecological civilization balancing human needs with local ecosystems. Using these systems as an analytical framework, this study assesses environmental sustainability under climate change and population pressures and clarifies Iran’s water governance context. Drawing on historical analyses, hydrological data, and models of water variability, the research clarifies relationships among water heritage, land use, and urban development, underscoring the need for an integrated water-policy approach, ecosystem protection, and enhanced socio-environmental resilience. Applying a descriptive-analytic method with document and library analyses, the study examines traditional water-supply systems and presents data, historical evidence, and cross-cultural experiences as exemplars addressing Iran’s water crisis. Findings suggest regeneration and distribution mechanisms remain adaptable to climate change but require institutional and technological improvements.

Abstract The study of historical wisdom concerning the relationship between humans and the ecosystem is of fundamental importance for understanding sustainable modes of human settlement within the natural environment in the past. The present research introduces the features of this wisdom and explores how it can be studied within the conceptual framework of “Eco-oriented Wisdom,” drawing upon insights from the two research domains of “Traditional Ecological Knowledge (TEK)” and “Ecological wisdom (EW).” It then turns to the concept of ābādānī (prosperity), a recurrent notion in ancient Iranian and the early Islamic texts, in order to explicate the human–environment relationship. This article seeks to demonstrate that ābādānī, within the ecological civilization of ancient Iran, constitutes a dimension of the eco- oriented wisdom framework and can be analyzed accordingly. The research method adopts an interdisciplinary approach and employs content analysis of textual sources. The findings reveal that ābādānī can be interpreted through the four features of eco- oriented wisdom—holism, careful observation, action-orientation, and value-orientation—and can be examined on three levels: worldview, interaction, and environmental knowledge, within the context of ancient Iran. Positioned at the intersection of landscape architecture, history, and ecology, this study contributes to the conceptual framing of the components of ecological civilization in ancient Iran.

Abstract In the contemporary era, the environmental crisis is considered one of the most serious global threats, rooted in human behaviors, particularly improper consumption patterns. This study, using an interdisciplinary and descriptive-analytical approach, examines the Qur’anic perspective on the extent and limits of human food consumption and its impact on the environment. The main research question addresses how key Qur’anic concepts regarding food categorize human consumption behaviors and consider transgression of divine limits as a source of social and environmental corruption. In this context, the concepts of Israf (extravagance), I’tida/Taghyan (transgression/rebellion), and Fasad (corruption) are analyzed as three semantic and behavioral levels of human intervention in nature. Israf generally represents individual excess beyond needs. I’tida/Taghyan refers to transgression of legitimate boundaries with social consequences, seen as an infringement on others’ rights or the natural system. Finally, Fasad symbolizes widespread and reckless defiance of moral and divine limits, ultimately leading to the collapse of civilizations and communities (Qur’an, 2:25). This semantic structure shows that the Qur’an, by outlining a warning spectrum, clarifies the permissible boundaries of human intervention in nature and provides a model for regulating the human-environment relationship. The findings indicate that transgression of divine limits in food consumption is not only a religious disobedience but also a key factor in the collapse of civilizations and ecosystems.

Abstract The Iranian civilization, one of the oldest global civilizations, has developed within a challenging and hazard-prone environment, exposed to frequent earthquakes, droughts, floods, desertification, and climate change. Despite these threats, it has maintained a sustainable way of life through indigenous knowledge, participatory social structures, and climate-adaptive technologies. This study aims to analyze the mechanisms of Iranian civilization’s resilience to environmental hazards through a descriptive-analytical and interdisciplinary approach. The theoretical framework draws on Holling, Berkes, and Adger, conceptualizing resilience as the synergistic interaction between humans and nature. Findings indicate that indigenous technologies such as qanats, windcatchers, climate-responsive architecture, and social institutions like waqf and local councils have been instrumental in environmental adaptation. Case studies from Yazd, Gonabad, Masuleh, Sistan, Tabriz, and Bam illustrate this historical resilience: for example, water management in Sistan using dams and the Helmand River, climate-adaptive architecture in Yazd reducing energy consumption, and local social systems enabling post-earthquake recovery in Bam. The study emphasizes the value of integrating historical practices with modern approaches to foster forward-looking resilience against contemporary environmental crises.

Abstract The Baburnama, the memoirs of Zahiruddin Muhammad Babur (1483–1530), provides a comprehensive account of the ecological landscapes of 15th- and 16th-century Central Asia, Afghanistan, and India. The present article examines the environmental and natural concerns articulated in the Baburnama through an ecolinguistic lens, with a particular focus on gardens as ecosystems. The study employs an analytical approach, examining lexical units associated with flora, fauna, water systems, and urban ecology. This analysis underscores Babur's discerning understanding of biodiversity, plant-water interactions, and the pivotal function of gardens in shaping urban landscapes. When situated within the context of pre-modern environmental thought, the article posits that the Baburnama functions as a proto-environmental text to document ecological richness and foreshadow contemporary concerns regarding sustainability and urban ecology. The study employs an ecosystem perspective, conceptualising gardens as dynamic systems facilitating biodiversity and mediating human-nature interactions. This analysis underscores the Baburnama's relevance for contemporary environmental humanities and urban ecology scholarship.

Abstract The chaotic state of the global environment indicates the inappropriate exploitation of nature by humans. Although the philosophy of creation finds meaning in balance and equilibrium, and this is clearly evident in environmental indicators before human intervention, the entry of humans and their interference in nature have created instability. Climate change, water, soil, and air pollution, reduction in biodiversity, severe changes in land use, and the intensification of extreme events are all due to humans' deviation and non-compliance with the laws governing nature. In recent decades, many efforts have been made to solve these problems in various countries around the world, and the emphasis on the need to return to the principles and system of nature was one of the most important of them. The term ecological civilization, which was first introduced in 1976 by Feature in the book "Conditions of Human Survival", has become one of the keywords for human return to the principles of nature in recent years, so that countries such as China, with a rich and nature-loving civilizational background, are trying to improve the problems and imbalances in the country's environment by reviving the traditions of their predecessors in preserving nature. On the other hand, there are strong beliefs about the need to transition from the current economy to a green economy based on vital relationships between the economy, society and the environment. An economy in which growth and development will not necessarily lead to environmental destruction. This article attempts to find out how to realize ecological civilization through the green economy. In this regard, by examining the civilizational background of Iranians in preserving nature, a suitable capacity for the transition to ecological civilization through a green economy in Iran has been suggested.