Extended Abstract

1. Introduction

Iran's geographical proximity to the Sub Tropical High Pressure (STHP) zone, the presence of the Alborz and Zagros mountain ranges along the paths of precipitation systems, and its distance from moisture sources have contributed to the predominance of a hot and arid climate across much of the Iranian plateau. This has led to persistent challenges of water scarcity. To address these issues, ancient Iranians invented the qanat system thousands of years ago. However, in recent decades, the widespread drilling of deep wells equipped with mechanical and electrical pumps has led to a gradual decline in groundwater levels, resulting in the drying up and abandonment of many qanats. Despite this, efforts to revive qanats have been undertaken in various regions of Iran. In parallel with these restoration initiatives, it is anticipated that the education system will play a significant role in achieving the six defined goals outlined in its transformation document. This includes introducing students to valuable cultural heritage from past generations, with qanats being a particularly significant example. An analysis of educational content related to qanats in textbooks across Iran's 12-year public education system reveals a lack of necessary horizontal and vertical coherence. Consequently, students are unlikely to achieve the intended learning outcomes. One notable example comes from Kahrezsang, a city in central Iran founded on a historic qanat system. Since 2019, residents have embarked on restoring this cultural heritage, repairing approximately 90 wells and their connecting corridors. Remarkably, students from the city have actively participated as volunteers, significantly contributing to these efforts. According to Bandura's social learning theory, such student involvement can facilitate observation, imitation, and modeling processes, thereby enhancing their learning experiences. This study explores their lived experiences with qanat restoration as part of this broader educational and cultural initiative.

2. Materials and Methods

The present study aims to qualitatively explore the lived experiences and perceptions of students participating in the restoration of qanats. To achieve this objective, the phenomenological research method was employed, which is particularly suited for understanding human experiences and the meanings attributed to them13. The study population consisted of students from the first and second cycles of secondary education in Kahrezsang city, who were purposefully selected during the summer of 2024. Interviews continued until theoretical saturation was reached, with a total of 16 participants. The study focused on students who actively participated in qanat restoration activities for at least one month, either consecutively or intermittently, during their school holidays. Data collection was conducted using semi-structured and targeted interviews, initiated with open-ended questions and guided by participants' responses. Data analysis followed a systematic coding process at three levels: open coding, axial coding, and selective coding. To ensure the reliability and validity of the data, several techniques were implemented. These included researcher qualification verification for conducting interviews and participant content validation. Additionally, interview transcripts were shared with two colleagues from the educational sciences department for re-coding and consensus evaluation, with necessary revisions made accordingly. This rigorous approach underscores the study's commitment to capturing authentic student experiences while maintaining methodological integrity.

3. Results and Discussion

The findings indicate that students, through their direct participation in qanat restoration, acquired extensive knowledge, experiences, and positive attitudes. From their accounts, over 70 open codes were extracted. These codes were organized into 23 axial codes and further categorized into 10 selective codes, representing various experiential domains: religious and ethical, environmental, safety-related, personal health, scientific, technical, social and historical, political and legal, and economic and professional. However, students also highlighted certain negative aspects of the program. These included the accessibility and use of cigarettes by some restoration workers and the potential risk of physical injuries caused by falling into wells or the collapse of qanat corridors. These concerns underscore the need for improved safety measures and oversight during such initiatives.

4.Conclusions

Despite the considerable diversity of open and axial codes obtained, the positive outcomes from students' voluntary participation in the restoration of Kahrezsang's qanat can be categorized within the six educational domains defined in Iran's Fundamental Transformation Document for Education, Religious, Worship, and Ethical Education, Aesthetic and Artistic Education, Biological and Physical Education, Scientific and Technological Education, Social and Political Education, Economic and Professional Education. These findings are also compatible with the results of studies on the "Theoretical Framework for Value Development in Iranian Qanats," which propose seven types of values: aesthetic, cultural-social, scientific, economic, technical-engineering, ecological, and functional. However, during their field visits, researchers discovered other important points. Currently, students are not under close supervision and do not benefit from insurance services, which could lead to undesirable consequences. Moreover, school administrators and teachers in this city show little interest in engaging with this issue. In light of the points emphasized in the Fundamental Transformation Document for Education, which stress the connection between schools and their surroundings, involving students in local public-benefit activities, expanding cooperation, and paying attention to local culture and customs, it is suggested that education administrators adopt measures to ensure that student volunteers participate under school supervision in the qanat restoration process. This would allow students to benefit from their lived experiences in this context and address the existing shortcomings in the school-based educational process defined in the document, thereby achieving the desired objectives.

5. Aknowledgmant & Funding

·        Authors are thankful to all interview participants for supporting this research. The manuscript did not receive a grant from any organization.

6. Conflict of Interest

·        The authors declare no conflict of interest.