The change of the rural lifestyle

The writer of this article explains about the classical differences of the urban and rural lifestyle and the change of rural lifestyle from the point of view the lifestyle. It seems that it is the first time that the style of rural life is paid attention in the study of the villages of Iran because the conception of the lifestyle is applied and used for the understanding and description of the urban modern life. In fact, in classic urban sociological studies, urban life is defined as a way of living that is in contrast with the rural lifestyle.
Some of the contrast aspects of the topic are related to differences between rural lifestyle and urban lifestyle. We can say according to the theory and conception of the lifestyle that rural and traditional life in the last meaning is different from the following aspects:
Rural life is based on production whereas urban life is based on consumption.
Rural life is based on the conception of work and free time has no meaning in its exact meaning whereas urban city is based on work and activity.
Rural life is based on the practical value of goods whereas urban life is based on practical and symbolic value.
Mainly, rural life is related to '' the permanence and continuity of traditions and the recursion of the past'' whereas urban life is based on '' cultural innovation''.
Mainly, rural people distribute their power through kinships structures, traditions and tribe, but in the city, the distribution of power is mainly according to expertise, the division of social duties and classical features.
Each village has a united pattern and its culture creates a united general and this united culture determines all of the features of the life of persons. But the culture of the city is different, has various cultures and includes the variety of the cultures of language, race and tribe.
Rural life is based on the pattern '' adaptability with the obligations of the nature'', but urban life is based on the pattern of change, the establishment of change, the manipulation of the environment, domination and exploitation.
This feature and other features of the rural lifestyle of in last eras caused that life style was created as style is seen in cities. But with the growth of the process of urban life, lifestyle is changing in villages. At the present time, sociologists report about urban rural people and urban villages. '' Urban rural people are a group of persons that live in cities and there are extended kinship relationships and firm relationships of vicinity among them''.
Zimel does not talk about contrast between cities and villages in the well-known article '' thinking life and large cities'', but he introduces the large cities of contemporary era as a form of the culture of renovation that is in contrast with the small cities of the early eras of the history especially in ancient era. Therefore, Zimel did not talk about distinction the cultures of the city and the village and he had understood from his experiences that in the new world, large cities influenced the whole society such as rural regions.
The existence of cities in the villages were observed in most of the countries of the world clearly less than half century. George Foster, the expert of humanism, has searched a lot of villages in Africa, Latin America and northern America in the decade of 1960
''The rural society is an example of civilizations before industrialization and it has social classification, complex economy, business and specific jobs and they are the source and foundation of most innovations for these kinds of the society and the city and the central government determine their political, religious and economic situations''.
Of course, this change of rural society was according to the request and desire of rural people and the positive attitude of leaders and they used international supports. According to the interpretation of Foster, '' after the end of the second the world war, traditional societies felt that they needed change and recognized that change is certain and unavoidable. This point caused that extended and international attempts were done in giving and taking technical helps''.
Considering the experience of rural people in Iran, one of Iranian sociologists writes about this area '' mainly living in the city and urban people are considered as a kind of social value and such a thing is the request and wish of people. Maybe, it can be said that some rural people have a kind of the feeling of dissatisfaction toward social foundation and rural life because they were humiliated by urban people and great owners and they have been pessimistic and indifferent to their own groups. Pessimism and the feeling of humiliation are effective factors that make rural people escape the village and live in the city''.
This tendency and desire toward the urban life are a process since the start of the formation of national and modern life with the new formation of foundations and institutes such as school and the system of obligations. But maybe we can say that land reformations are turning point in this area. Lemptun writes about the effects of land reformations about the villages of Iran in the book '' owner and farmer '' '' land reformations have been done in a lot of villages in the first and second stages. Rural people have built better houses for themselves. Such activities refer to the improvement of economic and social conditions although the promotion of the level of farmers does not limit only to their house building. Generally, in the villages of land reformations, farmers eat food better, wear clothes better and have more furniture before land reformations. Moreover, farmers will have less debt. The sale of products and debt that were the features of the rural society of Iran before land reformations decreased in a remarkable way and this affair was not possible without Tavon Companies.
'' Persons that have entered the stage of youth and have got married usually leave the house of father and they have to leave their village in order to make money and to find a job due to pressure on their family life. Hence, the matter of the migration of rural people happened among active and young forces of the village more. Analyses about the area of the age of rural migrators emphasize this affair''.
''Rural youths imagined for years that they had to follow the job of their fathers or they tried to escape the village, left their land and had jobs except agriculture with the acquisition of knowledge and social awareness about the values of the society and the awareness of their own low social position''.
At the present time, villages are extended and wonderful area for the recognition of modernization because contrast between old and new styles and traditional and modern styles are observed in the life of rural people directly. In my opinion, what Marshal expresses about the nature of street life as the area of the reflection of modern culture along with its problems and benefits can be expressed about the alleys of the villages. We should consider the alleys as the small world for the modern world and an area for fighting against public atmosphere.
In spite of the fact that the villages have changed to cities, we should pay attention to this point that this process does not lead to the complete eradication of rural life and differences between rural life and urban city. Dupupi writes about this area '' our interpretation from the rural society is a social group that is rather independent and self-sufficient in a rural environment, has an organization, the system of production and its own values and obeys universal society, but it is not fascinated in it''. At the present time, what is important about the rural lifestyle that has changed to the city is that rural life has changed to urban life, but it has not fascinated into urban life completely.
The villages of Iran changed from the way of the life and cultural foundational values in last half century. Hence, we cannot understand classic approaches that considered the foundation of tradition and the city as the foundation of modernization. In the villages of Iran, a kind of Iranian rural modernization was created. For example, value that is related to consumption and the symbolic values of goods is seen in the villages. Traditional interpretation that the village was the habitat of folklore and native culture has gone away and in the villages, we can rarely see poetry, language and the music of folklore like cities. Interchangeably, the products of the media or culture of public satisfaction have been replaced. Rural traditional handicrafts are eradicating and rural young girls prefer to learn new skills.
Since rural culture and structural developments have been considered as media, social values are declining and individual values are developing. This affair has caused basic differences between the generations of adults (grandfathers and grandmothers) and their children and grandchildren. This topic is more prominent in the way of wearing clothes, making up and the ways of talking and behaving of rural young generation. Nowadays, it is not possible to observe prominent cultural difference among the youths of villages and the youths of cities in spite of the fact they are different in some specific areas.

Methodology and theoretical framework

From methodological aspect, this article is based on theoretical analyses, the secondary analysis of some rural people through an interview with some rural people of Moslehabad Village and the collaborative observation. The writer of the article lived in the village under the study for 18 years and travelled there several times in order to do research. This research was done in the fall and the winter in1385 and some interviews in the spring in 1386. Hence, this analysis is based on the experience of a long life in the hometown.
In doing this analysis, basically the write has tried to analyze the experience of modernization in the villages of Iran with relying on the developments and situation of the village under our study. Purpose from the experience of modernization is analysis and change in the way of living, behavioral patterns, manners, emotions, values and material aspects that rural people have experienced and passed in their daily life in the era of the modernization of Iran since the era of Reza Shah. There is a way of comparative analysis of rural people after this era and after this era in order to understand modern experience in the life. Hence, the write has tried to apply a comparative approach for the comparison of whatever there was and whatever there is. Of course, it should be mentioned that we cannot attribute whatever is expressed about the intended village to all villages of Iran. On other hand, we cannot consider whatever is observed in this village as an exclusive phenomenon for a village. There is no question that villages that have renovation programs such as the development of schools, application of agricultural technologies, the development of health and sanitary services, the extension of public media like Radio and TV, the development of consumption and generally the modern way of the life have passed the experience of the modernization of rural life that the rural people of Moslehabad have experienced.

A review over the remarks of searching the village of Iran

Rural studies in Iran concentrate on the village as an economic and material affair with the remarks of the recognition of the village. From this point of view, a rural person is an economic person. Some persons believe that even in economic analysis, these studies have devoted only some rural economic aspects that have political importance. For example, Azkia, one of rural prominent experts in Iran, writes in his analysis about his studies '' most of studies about rural matters in Iran over recent decades are about the analysis of economic and social results of land reformations in 1341. Azkia says about studies that are about the realm of the recognition of economic life and the explanation of the matter of land reformations and its different aspects '' they have disagreed with the analysis of rural social structure of Iran and the effect of and reformations on it. But the most important criticism that we can have about this approach is its failure about the economic explanation of the village. More importantly, he limits the life and rural society to economic life, the aspects and matters of the population (such as migration to cities and the statistics of population), the programs of development (these programs focus on economic aspects and population). This concentration of rural studies on economic different aspects, population and the material aspects of the village comes from this reality that rural studies in Iran have been done by persons that live in the city and the kinds of occasions that the village and rural people have with the society and political system. These kinds of occasions are based on the pivot of the economy of agriculture and animal husbandry and the action of rural people as the provider of food stuffs and human forces that are mostly building workers and the forces of service and political problems that they caused for persons that live in the village. It should be reminded that although most of rural persons are mainly farmers, the norms of their definition and recognition as rural people are social relationships not occupational ones. Moreover, the relationships of rural people with the city in Iran on the pivot of economic relationships are not in line with realities. Khosro Khosravi as the great pioneers of rural studies in Iran writes '' the relationship of cities with villages are not only related to economic exchange, but they also include social area''. The employment of human forces of governmental systems in the time of war and using the labor forces of rural migrants in cities as employees and in other production activities are considered as the relationship of people living in the city with farmers. On the other hand, the preservation of national culture and social foundations, especially language, the preservation of traditions, are mainly left to people that live in the village especially farmers.
The rural studies of Iran have dealt with rural culture. But main point of view about the analysis of the culture of the village is mainly related to economic approach that explains and describes the village from the point of view of developmental theories of pivoted economy such as the theory of renovation with the help of conceptions such as the recognition of factors and the features of the culture of farmers. The most important matter of this approach is the economic recognition of rural culture from the aspect of barriers that are in the path of economic development and its transfer from traditional condition to modern one. These researchers believe '' they have helped from the theory of renovation for understanding the way of the transfer of traditional rural society of Iran to a modern society''. Traditional theories toward the life '' lack of the motivation of progress'', '' lack of the spirit of investment'' and '' the existence of the spirit of appreciation'' have been mentioned as the barriers of development in these countries. The supporters of this school believe '' we can eradicate these elements from the aspect of cultural promotion''.
Behnam and Rasekh, the prominent sociologists of Iran, have devoted one of chapters of the book '' a prelude about the sociology of Iran '' that is considered as the classic effects of the sociology of Iran to the rural recognition of Iran'' and they have written about the rural culture of Iran '' briefly we can say that rural people have preserved traditions, customs and old beliefs better than persons that live in the city and if a person wants to search about old beliefs and customs and old words and accents, he or she will achieve her or his purpose from studying about rural people. Science and technique have penetrated into the villages more than the cities. Hence, we can find a collection of superstitions, thoughts and magic actions in farmers''.
We can consider this interpretation from rural culture in common talks in rural studies of Iran and rural sociology in universal level approximately. Specifically, this interpretation is related to theory that Rajerz presented about villages with the name '' the culture of farmers''. Rajerz believe that the ten main elements of the culture of farmers include:

1. Lack of mutual trust in personal relationships;
2. The expression of appreciation;
3. The low level of wishes and desires;
4. Lack of the ability of ignoring current benefits in the favor of future favors;
5. Considering little importance for the factor of time;
6. Tendency toward family;
7. Dependency on the power of the government;
8. Tendency toward local;
9. Lack of unity.

However, against this critical and pessimistic point of view, there is an optimistic attitude that considers the village as a safe, comfortable and natural environment in the literature and the culture of Iran. Sadi expresses in the book '' Golestan '' with a statement '' scientists persons that were born in the village became the minister of the king''. Ibrahim Bastani, the prominent scholar'' expressed this statement for the present of historical documents '' throughout the history, such small villages granted the great men of policy, science and literacy to the cities of Iran and reality is that if small villages were not, we would not have most of these great men. The culture and civilization of several thousand years are born and fostered by the free atmosphere of such villages''. Ibrahim Bastani Parizi relies on this presumption and approach and he writes '' throughout the history of several thousand years, villages transferred the candle of the civilization and our culture from an era to another era and like the champions of the Olympics if a group became tired, they would give it to the hand of another group and kept it on so that we received it. In all life of the civilization, the thinking and spiritual fostering of the cities was done by persons that lived in villages and maybe, this clear weather, the free atmosphere of the village and the good nature of rural people have been the source of great brains and the place of fostering superb thoughts''.
This pleasant imagination of rural life has a long background and it is discussed under titles such as '' night ideal'', '' the beautiful fiction of agricultural life'', '' the fiction of having an easy life'' and '' respecting the sweet barbarian persons''. Anderson reasons in the book '' imaginary assemblies'' all of greater grouping of human that was from the early villages with face-to-face relationship was imaginary assemblies''. In this article, the writer presents a descriptive report about in Farhan of Arak City and tries to show the different developments and aspects of culture and the experience of daily life. The purpose of this report is not to reflect it as a lost heaven and to depict the village according to the theory of '' little culture of farmers'', but he tries to reflect the processes of modernization in this village with considering its destructive and working results. In this article, the personal interpretations or experiences of the writer may influence the description and explanation of matters, but as long as it is related to the writer, it has been tried that sociological clichés should be avoided in the rural studies of Iran.

''Moslehabad'' and the process of modernization

Moslehabad is one of the villages of Farhan of Arak Town. The history of this village comes back five centuries ago and it has had extended social economic cultural developments for half a century. From historical aspect, social and economic developments of Moslehabad have happened in three eras. Moslehabad like other villages of Iran has economy related to agriculture and animal husbandary and it includes 483 persons. Traditionally, this villages does not have any maters and main owners. When the government of modern nation appeared in the time of Reza Khan, Moslehabad started its developments with the establishment of elementary school in 1312. After youths were sent for military service, migration and the familiarity of rural people with cities and their relationship with central government started. In the era of Pahlavi, this villages faced to the reduction of population because most of youths were sent to cities for employment in army and service activities to Tehran and Arak. Moreover, due to the destruction of canals, reduction of young forces and lack of agricultural technologies, the agricultural economy of this village is decreasing. After the revolution of 1357, Moslehabad faced to different cultural, social and economic experience from the history.

Journeys for visiting holy shrines

Most of villages were remote and isolated from cities. Due to lack of communication means and transportation and appropriate and safe ways, rural people did not have the possibility of leaving their village for a long distance. Although the village under our study had a flat field, it was 30 kilometers far from the nearest city, but rural people could rarely travel there over two or three years. In such conditions, only exception was travelling Mecca, Karbala, Mashhad and other holy places. These journeys of visiting holy shrines mostly devoted only high classes such as owners and masters and especially adult men. Hence, teenagers, women, children, poor social groups and farmers could not travel far holy shrines. However the journeys of visiting holy shrines were only way that they could observe and experience other cultures and societies. Titles that were attributed to pilgrims after their return from journey defined a new social role for them and according to this situation, there were some expectations of real and ideal role, they should not only followed piety, but they also paid attention to mostahab (recommended) and vajeb (obligatory) actions of religious rules. But they were expected to be more generous and wiser and acted more honestly in consumption. Since the time of the start of journeys of visiting holy shrines of rural people, it has been common that when pilgrims come back holy places, they should distribute the souvenirs and gifts of the journey and feast relatives. This affair causes that a ground and a cultural pattern should be formed for spending money in social situations that have necessity for survival. In fact, consumption through this way is a legitimate way for entering the life of rural people.
Gifts and souvenirs that the pilgrims brought from villages to cities had remarkable effect on in getting rural people to be familiar with the appearances of the life of the city. These souvenirs often included religious things, native foods and new clothing and tools. Most of rural people preserved and used clothes and tools that they had brought from religious cites with special care for a long time.
Photos that they took in Mashhad and Qom were hung from the special parts of houses as the memorial of the journey, the symbol of technology and new world. Although taking photos had entered the village through different was such as the pictures of identity card, religious made the technology of photography legitimate.
One of other results of journeys for visiting holy shrines is the increase of the point of view of their rural people beyond their rural life and familiarity with other cultural different ways. In fact, rural people can experience passing material boundaries. This experience can be painful and full of pain and anxiety for rural people that do not know other environments than their world. Religious enthusiasm along with pleasure that results from the gain of cultural experience can lead to the decrease of spiritual and cultural costs of these journeys.
More rural people went to religious cities such as Qom and Mashhad every year. Therefore, this group that was much more than rural persons that went to Mecca and Karbala had more effective role in the introduction of cities to rural people. Religious enthusiasm and the desire and enthusiasm of visiting the city gave rural people a lot of motivations for the journeys of visiting holy shrines in the country. In villages under our study, all of rural people had at least once the experience of travelling religious cities such as Mashhad and Qom.
Because Reza Shah developed transportation, rural people had more possibility for the journeys of visiting holy shrines and with gradual development and the supply of more facilities for journey, not only the journeys of visiting holy shrines in religious cities in the country but also the journeys of visiting holy shrines to Mecca and Karbala became more day to day. At the present time, most of rural people under our study have titles such as '' haji'', '' karbalaei'' and '' mashhadi''.
Journeys for visiting holy shrines had important effects on the way of living and the patterns of the behavior of rural people from cultural aspect. One of these effects was satisfaction from the life. Since rural people had the limitation of achieving the sources of power, wealth and social positions, they were satisfied that their basic needs could be answered. As a consequence, in these journeys, apart from social achievement , they could experience the enjoyment of a journey and the experience of a cultural activity. This affair considers the life in a meaningful different way and in a new ground. Now they can compare themselves with other persons and evaluate their social, economic and cultural situation. Moreover, they can have a lot of chances for talking and thinking about the different topics of the life with people from other cities and villages. In their journeys to Qom, Tehran and other cities, they got familiar with the styles of living in the city such as piped water, streets, new architecture, cars, the luxury of the city, new goods, educational new institutions and service, treatment, official and political institutions and they saw technology and other products of the civilization. Therefore, the cultural imagination of rural people developed and they could experience the life in another way. Moreover, in these journeys, they found a chance that they could exchange different things with people and different tribes throughout the country. Sometimes, they had their girls get married in Qom or Mashhad and selected a girl for the marriage of their girls from other cities.
The experience of these journeys remained into the mind of rural people. The writer has had a lot of experiences about his journeys with his family to religious cities. In these journeys, the change of the behavior of parents with their children was interesting for the writer. When they faced to children, they become kinder and more sympathetic and found more chances for spending time and talking to them. Maybe, these journeys were only chances that rural people such as had enough chance for paying attention to the spiritual, mental and emotional needs of their children. With the extension of the facilities of transportation and the development of rural journeys, one of modern values, paying attention to children and their requests, penetrated among rural people. Children found a chance to gain a different experience. The children and teenagers of the village experienced their parents as masters that enforced them to do the difficult activities of agriculture in common situation. In fact, in those eras, there were not any school systems and children had free time when they traveled.
The system of school: The school has been the most important factor of cultural change in villages in modern era. Before the system of public education was created, there was the school house of learning sciences in the villages of Iran especially the village that we are studying about. Most of the villages of the country did not have any school houses and few villages, such as the village under our study, had school house. The trains and lessons of school houses followed the purposes of reading, writing and religious trains in elementary levels. In spite of the fact that persons that went to school house had important social benefits in comparing to other school houses, since the training of school house was in the way of the system of traditional culture, it did not lead to the development of foundation and the feelings of rural people. In contrast, the system of school included a series of trains that lead to the development of traditional and religious foundation. In the trains of school, on one hand, national information such as the matters of history, geography and Farsi literature and on the other hand, matters related to theology and the world such as new sciences and technologies were taught to students. As a consequence, these trains separated and made difference between values and the traditional world of rural people and their contemporary situation. Moreover, the most important difference school and school house was the final purpose of school that was the preparation of rural children for modern not traditional roles. Since rural people were not satisfied of poverty, some diseases that could not be treated and difficult situations, they supported that children went to school. The village under our study, an elementary school was established in 1312 and since learning was free and there were not any school houses before, all of the people of the village welcomed warmly that their children went to school. In next decades, gradually, guidance schools and high schools were established and at the present time, technical school has been established. The system of school such as doing obligatory duties created foundational change in rural lives. One of the most important effects was the migration of rural people to cities. When rural people were trained, they did not consider living in the village appropriate for themselves because there was not the possibility of using knowledge that they had acquired. Moreover, rural people had to go to the city in order to pass middle school. Living in the city and the acquisition of new sciences and information, foundation and their feelings changed them completely. Even they would not like to come back the village and hated the life style of the village. However, migration to the city did not cause that they cut their relationship with person that were born in the village and all over their life, they exchanged and were in touch with their hometown and the family of their father in a consistent or inconsistent way. This affair causes the gradual transmission of the culture of the city to village. After the decades of 1350, the different pattern of the migration was created. In village under our study, we can observe several patterns.

Military service

One of the early actions of Rezakhan as the first government of modern nation of Iran was the establishment of concentrated and organized army. One of the principles of national army was obligatory military service for all of rural and urban people. The army is not only considered as the modern foundation for defense from the realm and the establishment of security, but it is also has effects and extended social and cultural consequences for all of countries. Zhan Pitieh introduces the military service of public duty as the important factors of the migration of rural people to cities in the book '' Majmal'' with the title '' the migration of rural people''. Moreover, he explains about the way of the reaction of rural people of European societies to the military service of public duty. The rural people of Europe feared from military service in the nineteenth century. Before military service became obligatory, the fear of rural people from military service caused that they became interested in the jobs of teaching and being clergymen because teachers and clergymen did not have to military service. Most of rural people that escaped from military service were attributed to such jobs, but this was not true in some cases. Moreover, military service influenced the spirits and behavioral patterns of the rural people of Europe. Pitieh writes according to a narration from a researcher '' laxity that the forces of army have in military service makes them weak and corrupted. The population of villages decrease because rural people in military in the army lose the hardworking habit of their social class.
There are not enough researches about consequences and social and cultural effects of the army and the military service of public duty in Iran so far. The writer has concluded in his interviews with the rural people of the generations of the early decade of this century that military service was one of the most important social and cultural factors in the intended village. These changes included the awareness of young rural people of cities and the environment out of their village, the independent acquisition of the official organization and the established foundation of the modern government, the awareness of its importance and aspects and familiarity with a completely different way from the way of rural life. One of persons that had passed his military service in 1320 was interviewed and he said about the importance of military service and its importance '' the soldiers brought all kinds of civilization to the villages and when rural youths had to go to military service, military trains became a culture for them. They learned a lot of things apart from military affairs, familiarity with armies, and military equipment. Especially, sports and physical training were new experiences for them. They learned order and discipline, the way of standing, walking and body fitness in the army. They got familiar with uniforms, boots and different and new wearing and learned how to be clean and neat and when they came back the village, these youths felt that they knew and had learnt important things. The people of the villages respected soldiers highly. In those years, youths that went to military service were a pattern for other people of the village. In fact, military service revitalized rural youths. Before they went to military service, they avoided going to military service, but after they came back military service, they were proud of themselves and the card of military service fulfillment was like license degree for youths nowadays.
The writer of the article listened to the talks of most of rural people and their memories about the period of military service. The rural youths that had gone to military service often presented a narration about their military service. In this narration, they dealt with their observations from city, people living in the city, governors and other modern phenomena. Therefore, from the point of view of rural people, the period of military service is a process of modern society acceptance and joining modern world. Most of rural people migrated the city after they fulfilled their military service and got familiar with urban life, because they did not have enough income, sources and wealth. Of course, some of them came back the village.

The appearance of virtual part in villages

The first complete center of services of information technology and the communications of the village was used in Gharn Abad Village in Golestan Province in 1383 in Khordad Month. In this center, the different services of information technology have been predicted for the presentation of state services in the village that include café net, amphitheater, educational workshops, the virtual offices of services such post, post bank, communication offices, the office of the promotion of agriculture, animal husbandry and the services of insurance and the center of the growth of information technology of the village and necessary facilities for work from far places. This center provides all of services that rural people need without going to the offices of the city. Moreover, this center is a place for access of rural people to virtual trains, virtual libraries, electronic business, electric bank and other new services.
Gharn Abad Village is located 20 kilometers after Gorgan Town. The population of this village includes 2109 persons and seventy three percent of the population of this village is educated. In this village, over thirty women with Bachelor degree live. The center of ICT had trained over 1000 students, university students and adults in the areas of the sciences of computer in 1384. Other trains of this center include English classes, the training classes of the offices of rural ICT, banking and post bank. The participants of these classes are other villages of Golestan Province part from Gharn Abad Village.
With the establishment of the center of ICT of Gharn Abad, necessary cultural ground has been provided for equipping ten thousand villages to the offices of communications and information technology in the country. From international aspect, this design has been attention by universal bank so that after the analysis of aspects, its examples can be established in other points of the world.

The sport festival of the village and the tribe

This festival has been established in this region since 1370 and this year is going to have the fourteenth round. Sport festivals will be held for thirty provinces of the country in order to promote native and local sports.