Volume 9, Issue 37 (2021)
CFL 2021, 9(37): 229-258 |
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Tabatabaie S H, momeni E. Concept of Taboo in Sarkavir Folklore. CFL 2021; 9 (37) :229-258
URL: http://cfl.modares.ac.ir/article-11-45487-en.html
URL: http://cfl.modares.ac.ir/article-11-45487-en.html
1- mazandaran university
2- ph.D student of Persian language and literature, University of AlZahra , momenielham93@gmail.com
2- ph.D student of Persian language and literature, University of AlZahra , momenielham93@gmail.com
Abstract: (2483 Views)
The oral culture of the Iranian people is a mysterious and untapped world, the study of the delicate content of which can open new perspectives to the world of anthropology and human sociology. The present study tries to analyze and use the cultural elements and popular beliefs common among the people of Sarkavir region in the south of Semnan province in the proximity of the desert plain, to explain the concept of taboo among the people of this land. To this aim, the themes of taboo in the folk literature are categorized into two parts: The first one concerns the taboo words and languages, and the second one concerns the behavioral and material taboos in the customs of the people. The study found that the behavioral taboos are related to marriage, the dead and the mourning customs, taboos of the people's names, occupations and other social taboos which are content-analyzed based on the local narratives.
Background
The oral culture of the Iranian people is a mysterious and untapped world. Sigmund Freud, in the second chapter of his book, Totem and Taboo (1984), has studied and analyzed this concept among the elders and heroes, and the dead. Borujeni (2010) has studied the concept of taboo in stories written by Hedayat, Ahmad Mahmoud, Chubak, and Simin Daneshvar. Rahimi Talab (2011), in his dissertation entitled Knowledge of Totem and Taboo in the Legends of Gilan, has explained the manifestations of taboo in the folktales of Gilan. But, so far, no research has been done specifically on the concept of Taboo in Sarkavir folklore.
Aims
The purpose of this study, in the first place, is collecting and introducing some common and living taboos among the residents of Sarkavir. It also analyzes its content and shows its ancient roots and connection with some long-standing rituals and mythical traditions. Analyzing the taboos, it was revealed how the taboo themes are used in the oral culture of behavioral and social traditions. Also, some cultural and climatic characteristics of the people of this land have been identified.
Theoretical framework
Popular beliefs are among the major and valuable resources of humanity. By studying them, some of the beauties of an ancient and growing culture can be recovered and represented. Linguistic and cultural taboos are one of the aspects of literary and social aesthetics in the folklore of people in any nation. The language of taboo has a direct and clear relationship with the popular culture, to the extent that forbidden behaviors or words and interpretations will not be comprehensible and tangible, unless the dominant cultural context and the intellectual system of society are analyzed.
As one of the fundamental propositions, taboo has a significant application in recognizing religious beliefs. Taboo is a kind of sanctity for the tribal Totem and its ban stems from a threat to the tribal totem.
The word taboo literally does not have a clear meaning. It is a term derived from the Polynesian language that semantically contains two opposing concepts: on the one hand, it means sacred, and on the other hand, it evokes dangerous, horrible, forbidden, impure, and mysterious meanings (Freud, 1984, p. 31). The trace of the concept of taboo is prominent in the oral culture of the inhabitants of Sarkovir.
Despite forgetting much of the ancient customs, this part of beliefs continues to maintain its function and strength, and plays a significant role in people's social life. This is due to the cultural isolation of the region and the reduction of media and cultural relations with large human societies over the past decades. In this article, taboo propositions in Sarkovir folklore are divided into two general categories: The first one concerns the taboo words and languages, and the second one concerns the behavioral and material taboos in the customs of the people.
In Sarkovir dialect, there are words, the use of which have been severely banned by society and not used except in emergencies. Instead, an equivalent word called euphemism (well-intended interpretation) is used, which is a word devoid of vulgarity and unpleasantness (Sabzian and Kazzazi, 2010, p. 202). Apart from avoiding the use of taboo words, the people of Sarkovir consider doing some things to be illegal for themselves, the most important of which are mentioned below.
Marriage-related taboos generally include the following: marriage with a stranger, showing the happiness of the bride and the bride's relatives at the wedding ceremony, putting henna on the bride's palm or soaking it by the widow, and leaving home by the bride during the wedding days.
Taboos related to the dead are among the most serious and prominent taboos in Sarkovir and include the following: relatives' celebrating of the dead, leaving the corpse alone at night, crying over the corpse at night, washing the corpse by a non-family member, burying the dead at night, attending the graves of the dead on Thursday evening, and using the corpse's accessories.
Taboos related to people's names are: Saying the name of the wife, and choosing the name of the grandfather for the grandchildren.
Taboos of occupations are: Blacksmith, wheat collector, and bath man.
Special taboos on farming include: stepping on a green wheat field, and selling ancestral agricultural land.
Taboos related to gender are: a boy sitting on the edge of the oven, and the women wearing white pants.
Other taboos include: pouring boiling water on the ground, pissing in water, farting, and picking nails.
By examining these cases, one can realize the behavior and some of the lifestyles of people in this region.
Conclusion
Based on the objective observations and face-to-face interviews with the people living in the Sarkovir region, the present study has studied the concept of taboo in oral culture. The study focused on a brief review of the concept of taboo, and then categorized it in the social life of inhabitants in the area. Accordingly, the types of taboos have been separated and discussed. The first general conclusion to be drawn is the discovery of cultural beauties and linguistic delicacies which is evident among one of the Iranian tribes. Due to their natural and inner taste, people in Sarkovir have realized that instead of words, phrases and themes of the taboo, they need to use some alternatives and euphemism. Moreover, through this research, the invisible but inseparable link between the Iranian subcultures and the ancient and deep-rooted rituals of the ancient humans can be explained and explored.
References
Afraz Borujeni, M. (2010). Investigating the content and linguistic structure of taboo words in some contemporary Persian stories. Master Thesis, Shahrekord University.
Avesta: The oldest Iranian songs and lyrics. (2007). Morvarid.
Freud, S. (1984). Totem and Taboo (translated into Farsi by Iraj Poorbaqer). Asia.
Gignoux, P. (2004). ArdavirafName. Moin.
Rahimitalab, F. (2011). Recognition of totems and taboos in the legends of Gilan. Master Thesis, University of Guilan.
Sabzian, S., & Kazazi, J. (2010). Dictionary of literary theory and criticism. Morvarid
Tabatabayi, S. (216). Selected of Sarkavir proverbs (in Farsi). Hablerood.
Interviewees:
MahPari Aghayan. 76 years old, illiterate, housewife.
Fateme Akbari, 77 years old, illiterate, housewife.
SeyedMirza Tabatabayi, 92 years old, illiterate, farmer.
Leila Tabatabayi, 79 years old, illiterate, housewife.
Background
The oral culture of the Iranian people is a mysterious and untapped world. Sigmund Freud, in the second chapter of his book, Totem and Taboo (1984), has studied and analyzed this concept among the elders and heroes, and the dead. Borujeni (2010) has studied the concept of taboo in stories written by Hedayat, Ahmad Mahmoud, Chubak, and Simin Daneshvar. Rahimi Talab (2011), in his dissertation entitled Knowledge of Totem and Taboo in the Legends of Gilan, has explained the manifestations of taboo in the folktales of Gilan. But, so far, no research has been done specifically on the concept of Taboo in Sarkavir folklore.
Aims
The purpose of this study, in the first place, is collecting and introducing some common and living taboos among the residents of Sarkavir. It also analyzes its content and shows its ancient roots and connection with some long-standing rituals and mythical traditions. Analyzing the taboos, it was revealed how the taboo themes are used in the oral culture of behavioral and social traditions. Also, some cultural and climatic characteristics of the people of this land have been identified.
Theoretical framework
Popular beliefs are among the major and valuable resources of humanity. By studying them, some of the beauties of an ancient and growing culture can be recovered and represented. Linguistic and cultural taboos are one of the aspects of literary and social aesthetics in the folklore of people in any nation. The language of taboo has a direct and clear relationship with the popular culture, to the extent that forbidden behaviors or words and interpretations will not be comprehensible and tangible, unless the dominant cultural context and the intellectual system of society are analyzed.
As one of the fundamental propositions, taboo has a significant application in recognizing religious beliefs. Taboo is a kind of sanctity for the tribal Totem and its ban stems from a threat to the tribal totem.
The word taboo literally does not have a clear meaning. It is a term derived from the Polynesian language that semantically contains two opposing concepts: on the one hand, it means sacred, and on the other hand, it evokes dangerous, horrible, forbidden, impure, and mysterious meanings (Freud, 1984, p. 31). The trace of the concept of taboo is prominent in the oral culture of the inhabitants of Sarkovir.
Despite forgetting much of the ancient customs, this part of beliefs continues to maintain its function and strength, and plays a significant role in people's social life. This is due to the cultural isolation of the region and the reduction of media and cultural relations with large human societies over the past decades. In this article, taboo propositions in Sarkovir folklore are divided into two general categories: The first one concerns the taboo words and languages, and the second one concerns the behavioral and material taboos in the customs of the people.
In Sarkovir dialect, there are words, the use of which have been severely banned by society and not used except in emergencies. Instead, an equivalent word called euphemism (well-intended interpretation) is used, which is a word devoid of vulgarity and unpleasantness (Sabzian and Kazzazi, 2010, p. 202). Apart from avoiding the use of taboo words, the people of Sarkovir consider doing some things to be illegal for themselves, the most important of which are mentioned below.
Marriage-related taboos generally include the following: marriage with a stranger, showing the happiness of the bride and the bride's relatives at the wedding ceremony, putting henna on the bride's palm or soaking it by the widow, and leaving home by the bride during the wedding days.
Taboos related to the dead are among the most serious and prominent taboos in Sarkovir and include the following: relatives' celebrating of the dead, leaving the corpse alone at night, crying over the corpse at night, washing the corpse by a non-family member, burying the dead at night, attending the graves of the dead on Thursday evening, and using the corpse's accessories.
Taboos related to people's names are: Saying the name of the wife, and choosing the name of the grandfather for the grandchildren.
Taboos of occupations are: Blacksmith, wheat collector, and bath man.
Special taboos on farming include: stepping on a green wheat field, and selling ancestral agricultural land.
Taboos related to gender are: a boy sitting on the edge of the oven, and the women wearing white pants.
Other taboos include: pouring boiling water on the ground, pissing in water, farting, and picking nails.
By examining these cases, one can realize the behavior and some of the lifestyles of people in this region.
Conclusion
Based on the objective observations and face-to-face interviews with the people living in the Sarkovir region, the present study has studied the concept of taboo in oral culture. The study focused on a brief review of the concept of taboo, and then categorized it in the social life of inhabitants in the area. Accordingly, the types of taboos have been separated and discussed. The first general conclusion to be drawn is the discovery of cultural beauties and linguistic delicacies which is evident among one of the Iranian tribes. Due to their natural and inner taste, people in Sarkovir have realized that instead of words, phrases and themes of the taboo, they need to use some alternatives and euphemism. Moreover, through this research, the invisible but inseparable link between the Iranian subcultures and the ancient and deep-rooted rituals of the ancient humans can be explained and explored.
References
Afraz Borujeni, M. (2010). Investigating the content and linguistic structure of taboo words in some contemporary Persian stories. Master Thesis, Shahrekord University.
Avesta: The oldest Iranian songs and lyrics. (2007). Morvarid.
Freud, S. (1984). Totem and Taboo (translated into Farsi by Iraj Poorbaqer). Asia.
Gignoux, P. (2004). ArdavirafName. Moin.
Rahimitalab, F. (2011). Recognition of totems and taboos in the legends of Gilan. Master Thesis, University of Guilan.
Sabzian, S., & Kazazi, J. (2010). Dictionary of literary theory and criticism. Morvarid
Tabatabayi, S. (216). Selected of Sarkavir proverbs (in Farsi). Hablerood.
Interviewees:
MahPari Aghayan. 76 years old, illiterate, housewife.
Fateme Akbari, 77 years old, illiterate, housewife.
SeyedMirza Tabatabayi, 92 years old, illiterate, farmer.
Leila Tabatabayi, 79 years old, illiterate, housewife.
Kheir-Al-Nesa Mirzay. 69 years old, illiterate, housewife.
Article Type: پژوهشی اصیل |
Subject:
Ethnography
Received: 2020/08/25 | Accepted: 2021/01/10 | Published: 2021/02/28
Received: 2020/08/25 | Accepted: 2021/01/10 | Published: 2021/02/28
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