دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 The Lived Experience of the Lak People Immigrants from Kinship and Ethnic Connections (Case Study of Kouhdasht Immigrants Residing in Tehran) تجربۀ زیستۀ مهاجران قوم لَک از روابط و پیوندهای خویشاوندی و قومی (مطالعۀ موردی: مهاجران کوهدشتی ساکن تهران) 1 41 22232 10.48311/cfl.12.60.2 FA مجتبی حمایت خواه استادیار گروه جامعه شناسی، دانشگاه پیام‌نور، تهران، ایران اکرم باقری فرهنگی و کارشناس ارشد جامعه‌شناسی رحمان باقری عضو هیأت علمی گروه علوم اجتماعی،‌ دانشگاه پیام‌نور،‌ تهران، ایران Journal Article The purpose of this research is to study the situation of kinship and ethnic connections of Lak immigrants living in Nezam-Abad neighborhood of Tehran using an interpretive phenomenology method. Data were collected through in-depth interviews with 21 participants and analyzed using Colaizzi seven-step method, resulting in nine sub-categories and one core category. The subcategories included a predominance of endogamy, generational difference, sense of social and place belonging, continuity of relationships with the birthplace, continuity of relationships with neighbors, simplification of communication, limited interactions, adherence to local ethnic customs, and maintenance of solidarity. The core category was "effort to maintain neighborhood and hometown connections". First-generation migrants, in particular, expressed a strong desire and emphasis on maintaining interactions and relationships with Laks residing in Nezamabad neighborhood and with relatives in Kuhdasht county. They demonstrated their sense of belonging to their birthplace in various ways. Given the tangible difference in the socialization experiences of first-generation and subsequent generations of migrants, traditional sources of identification may be subject to rethinking. Consequently, their connections and relationships with each other and with their homeland may change, and perhaps the actions and behaviors of subsequent generations will align more homogeny with the dominant culture of the host society. Their sense of belonging and commitment to the components of their ethnic origin culture may take on a more symbolic form. Research Background The extensive migration to Tehran has led to an increase in cultural and ethnic diversity and mixing within the city, highlighting the importance of researching the cultural identity of migrant groups. Among the migrants in Tehran, a significant number belong to the Lak ethnic group. In Iran, limited studies have been conducted on kinship networks and hometown associations in recent years. For instance, Ghasemi and Mahmoudian (2013) demonstrated that most migrants, prior to migration, had pre-existing social networks, particularly kinship, family, friendship, and neighborhood networks in their potential destinations. Rostamalizadeh (2015) also identified the main functions of hometown associations as maintaining connections among members, maintaining cultural identity, and assisting fellow townspeople both in Tehran and in their hometowns. Alimandgari and colleagues (2022) demonstrated that migration networks played a significant role in individuals' decisions to migrate. It can be said that few studies have specifically focused on the lived experiences of migrants (internal migration) from a particular ethnic group, particularly in terms of their kinship and ethnic relations. Goals, questions, and assumptions This study aims to determine if kinship and ethnic relationships among Lak migrants and with their ancestral homeland have been lost or if they continue to be a significant part of their identity, have evolved with new dimensions. However, the following research questions were raised: 1. What experience do first and second-generation migrants have of kinship and ethnic relations? 2. If these relationships have undergone rethinking and change, how do migrants perceive and interpret these changes? Studying these cases can help understand the processes of collective identity change, acculturation, identification, and inform cultural and social policymaking. Main discussion After analyzing the data, nine sub-categories and one core category titled "Efforts to Maintain Neighborhood and Hometown connections" were identified. As social agents, migrants are compelled to interact with their new environment and gradually rethink some of their ethnic and cultural identity-forming resources. First-generation migrants, in particular, expressed a strong desire and emphasis on maintaining interactions and relationships with Lak residing in Nezamabad neighborhood and with relatives in Kuhdasht County. Current generations of migrants, despite their similarities with the host society, emphasize their differences from other ethnic groups, this emphasis does not necessarily imply a lack of commonalities with the host or other ethnic and cultural groups. Rather, they selectively highlight minor cultural features as 'symbols and signs of difference' to distinguish themselves from other ethnic and cultural groups. Due to the tangible differences in socialization experiences across generations, future generations may significantly reduce their interactions and kinship and ethnic connections with their fellow homeland residing in Tehran and their paternal birthplace. However, they might still maintain a sense of belonging to the Lak culture and their paternal homeland, expressing it through alternative, real or symbolic means, a phenomenon Gans (1979) called 'symbolic ethnicity'. Conclusion Immigrants cannot solely rely on traditional and ethnic components to survive in the multicultural environment of the host society. While rethinking their cultural-ethnic components, they still strive to maintain their kinship and ethnic relations. The depth and extent of Rethinking vary across different levels and components of ethnic identity. Moreover, this process does not necessarily imply a desire to assimilate into the host society's culture at all times. Given the tangible differences in socialization experiences across generations, traditional sources of identification may be subject to Rethinking. Consequently, their connections and relationships with each other and with their homeland may change, and perhaps the actions and behaviors of subsequent generations will align more homogeny with the dominant culture of the host society. Their sense of belonging and commitment to the components of their ethnic origin culture may take on a more symbolic form. پژوهش حاضر با هدف مطالعۀ پیوندها و روابط خویشاوندی و قومی مهاجران لَک ساکن محلۀ نظام‏آباد شهر تهران با روش پدیدارشناسی تفسیری انجام شده است. داده‏ها با روش مصاحبۀ عمیق با 21 شرکت‏کننده جمع‏آوری و با روش هفت‏مرحله‏ای کلایزی تحلیل شدند که نُه مقولۀ فرعی و یک مقولۀ مرکزی به‏دست آمد. مقولات فرعی شامل غلبۀ ازدواج درون‏گروهی (درون‏قومی)، اختلاف نسلی، احساس تعلق اجتماعی و مکانی، استمرار مناسبات با زادگاه، استمرار روابط با هم‏محله‏ای‏ها، ساده‏کردن ارتباطات، محدود شدن تعاملات، پای‌بندی به رسوم قومیِ محلی و حفظ هم‌بستگی و مقولۀ مرکزیِ «کوشش برای حفظ پیوندهای محله‏ای و زادگاهی» بود. مهاجران به‏ویژه نسل اول، بر نگهداشت و تداوم تعاملات و ارتباطات خود با لک‏های ساکن محلۀ نظام‏آباد و با خویشاوندان ساکن شهرستان کوهدشت تمایل و تأکید داشتند و به شیوه‏های مختلفی احساس تعلق خود را به زادگاه نشان می‏دادند. با توجه به تفاوت ملموس در تجربۀ جامعه‏پذیریِ نسل اول و نسل‏های بعدی مهاجران، ممکن است منابع ‏هویت‏بخشِ سنتی به‏تدریج مورد بازاندیشی قرار بگیرند و به دنبال آن پیوندها و روابط آنان با هم و با زادگاه دگرگون شود و چه‌بسا نوع و شیوۀ عمل نسل‏های بعدی، بیشتر در راستای همگونی با فرهنگ جامعۀ میزبان باشد و تعلق و پای‌بندی آنان به مؤلفه‏های فرهنگِ زادگاه قومی شکل نمادین به‏خود بگیرد. https://cfl.modares.ac.ir/article_22232_3968871ce7673ed3621a799f78f3e792.pdf

دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 Words, Terms, and Beliefs Related to the Walnut Tree in the Language and Culture of Ardakan People of Fars لغات، اصطلاحات و باورهای مرتبط با درخت گردو در زبان و فرهنگ مردم اردکان فارس 43 75 22233 10.48311/cfl.12.60.3 FA ناصر جابری اردکانی دانشگاه خلیج فارس Journal Article The purpose of this study is to record and maintain vocabulary related to walnuts and walnut tree harvesting in the city of Ardakan. The research method was based on direct observation and experience, and some information was collected based on interviews with people who were knowledgeable and aware of the subject, whose jobs were related to walnut trees or who had the necessary attention to terminology. This research shows that the vocabulary related to walnut harvesting in Ardakan city is often different from the synonymous and common words in other researched areas. Also, some common proverbs in Ardakan, Fars, are unique and were created based on the culture and importance of this tree. Culturally, it is shown how walnuts are harvested, and the roles of individuals are explained based on age. Also, from a cultural perspective, this study describes the special importance of the walnut tree in teaching children and adolescents about hard work and trade. In addition, attention is paid to the issue of walnut tree ownership, which is similar to other cities where previous research has been conducted, and it was found that multiple ownership also existed in the city of Ardakan. Introduction Research background Some of the research that has been conducted in this field is as follows: Soltani Nejad (2006), and Nasrollah Askari (2014) used observation and interview methods, showing that the walnut tree has sustained the social bonds of the family. The author also paid attention to the type of ownership of walnut trees from an economic perspective. The other study was written by Papoli Yazdi and Abbas Jalali (2019). This investigation takes a special look at the issue of walnut ownership and, based on a field study and drawing diagrams, outlines the continuity of ownership in some rural families with walnut trees in Khorasan. In his book The History of the Ardakan Dialect (2019), Amiri Ardakani, while discussing various cultural topics as appropriate, mentions some topics related to the walnut tree, which are used in the text. Despite these valuable articles and books, the present study is a new study in this field. First, this is because a different location has been studied in this study. Second, the Ardakani dialect has a substantial difference from the accents and dialects of the other two studies. Also, this study considers educational-cultural issues that have not been paid attention to or have received less attention in other articles. Goals, questions, and assumptions The basis for considering this topic in this study is the importance of the walnut tree to the people of Ardakan and its surrounding culture and terminology. A tree that can grow and produce fruit for many years, and in the past, it was often planted on the banks of streams or in lands that were not suitable for agriculture. The importance of this tree to the people of Ardakan and the culture that has developed around it over the years requires careful consideration of the linguistic and cultural components associated with it. The aim of this research is to preserve some of the native vocabulary related to the walnut tree and explain its value and importance in the Ardakani dialect. Also, expressing some of the valuable subcultures that have formed around it and their continuation can be effective in optimizing the culture of childrearing and the value of work. Main discussion The most important findings of this article are as follows: "Words related to walnut tree parts": oyzeh, porg, čile, čot, h'oshke, tolme, gor, nar, laγe, Dar e gerdo, Tarre gerdo, Gerdo y nat. The other section is about "terms related to the stages of walnut tree fruit growth" and includes these words: Gol, Chormak, kowre, kowreseyah, Kalemaj, Kaftak, pirmak, tenj. Another topic is "The customs and traditions of picking walnut fruit and the tools associated with it": Darebon, gercon, Kappaz, todari, keleperx. Tools and equipment for collecting also have their own terminology: kena, varkena, tal, vapazak,badriz. Walnut has the following vocabulary and terms in the Ardakani dialect: kaγazi, kanak, somi, gowr. There are also special and unique proverbs and idioms in the Ardakani dialect that are mentioned in the text of the article. Walnut trees also have their own special names due to their importance. In addition to these, family gatherings and rituals and the role of each member in the harvest season based on age and gender, as well as idioms related to ownership and customs of transactions and trade and customs of renting products are other topics that are raised and examined in this article. Conclusion This research shows that the importance of the walnut tree in the city of Ardakan has led to a special culture with a special vocabulary. In the vocabulary section, if a comparison is made with other research, some words have common features in letters and pronunciation, and at the same time have a different development from the same words common in other regions of the country, but most words are unique to the Ardakani dialect. Proverbs related to walnuts, although few in number, are specific to the region. The walnut tree is a unique and special tree from the cultural perspective that has developed around it. This tree brings families and sometimes several families together, especially during the harvest season, and gathering its produce is like a "business school" for children and teenagers. Due to the existence of walnut trees, both owners earn income, both tenants and children learn ways of earning, and women experience the joy of receiving wages. In terms of ownership, according to other research conducted in Ardakan, the findings here also revealed multiple ownerships of the garden or even a single tree, as well as ownership in the form of agricultural ownership and endowment. هدف از نگارش این مقاله ثبت و نگاهداشت واژگان مرتبط با گردو و گردوتکانی در شهر اردکان1 است. روش تحقیق مبتنی بر مشاهده و تجربۀ مستقیم بوده و نیز برخی اطلاعات براساس مصاحبه با افراد مطلع و آگاه از موضوع که شغلشان مرتبط با درخت گردو بوده یا دقت‌نظر لازم را از نظر واژه‌شناسی داشته‌اند، گردآوری شده است. این پژوهش نشان می‌دهد که واژگان مرتبط با گردوتکانی در شهر مورد تحقیق، اغلب با کلمات هم‌معنا و رایج در دیگر مناطقی که تحقیق شده، متفاوت است. همچنین برخی ضرب‌المثل‌های رایج در اردکانِ فارس منحصربه‌فرد است و براساس فرهنگ و اهمیت این درخت به‌وجود آمده است. از نظر فرهنگی نشان داده شده است که به چه شیوه‌هایی برداشت صورت می‌گیرد و نقش افراد براساس سن و سال تبیین شده است. همچنین از نظر فرهنگی در این مقاله اهمیت ویژۀ درخت گردو در آموزش تلاش و تجارت به کودکان و نوجوانان توصیف شده است. علاوه بر این به موضوع مالکیت درخت گردو توجه شده که از این نظر با دیگر شهرهایی که قبلاً تحقیقاتی صورت گرفته، شباهت دیده می‌شود و مشخص می‌شود که مالکیت چندگانۀ درختِ واحد، به‌دلیل اهمیت ثمر و سن آن در اردکانِ فارس نیز وجود داشته است. https://cfl.modares.ac.ir/article_22233_9268b90ee8afd29ad0d12427bf27fba6.pdf

دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 Review and Analysis of Ordeals in the Works of Athar al-Bilad wa Akhbar al-'Ibad بررسی و تحلیل آیین‌های راستی‌آزمایی در کتاب آثار البلاد و اخبار العباد از قزوینی 77 110 22234 10.48311/cfl.12.60.4 FA احسان پورابریشم عضو هیأت علمی گروه زبان و ادبیات فارسی دانشگاه شهید چمران اهواز Journal Article Ancient geographical texts contain valuable information in the field of folklore studies, as they often focus not only on the climatic conditions, but also on the way of life of the people. Athar al-Bilad wa Akhbar al-'Ibad by Zakariya ibn Muhammad al-Qazwini, a geographical text from the 7th century AH, is a work in which the author, relying on various sources, has tried to present a picture of the seven climates and the culture and beliefs of their people. Among the transmitted folk culture, the ordeals are noteworthy. The author, who is himself a judge, has mentioned examples of ordeals, most of which are considered divine judgments, such as the belief in the purifying properties of hot and cold water (the ordeal by fire and water). Ordeals related to the purity of the origin/body (passing through a cave/crevice, a pure spring) and sacred places and objects, and the judges of the ordeals (the chain of justice and the staff of Solomon). The present research has addressed the precedents of these cases in different cultures and nations on the one hand, and the continuity of the rituals in later times, trying to consider them as a universal theme and from this perspective, investigate the symbolic/mythological aspects among them. Copyright: © 2025 by the authors. Submitted for possible open access publication under the terms and conditions of the Creative Commons Attribution (CC BY -NC) license https://creativecommons.org/licenses/by/4.0/). متون جغرافیایی کهن حاوی اطلاعات ارزشمندی در حوزه مطالعات فرهنگ عامه هستند، زیرا اغلب علاوه بر موقعیت اقلیمی، نحوه زیست مردم نیز مورد توجه بوده است. آثار البلاد و اخبار العباد از زکریا بن محمّد قزوینی، متن جغرافیایی از قرن هفتم هجری است که مؤلف با تکیه بر مآخذ بسیار، کوشیده تا تصویری از اقالیم سبعه و فرهنگ و باورهای مردمان آن ارائه دهد. از میان فرهنگ عامه منقول، آیین‌های راستی‌آزمایی قابل توجّه‌اند و مؤلف که خود قاضی است، به ذکر نمونه‌هایی از آن‌ها پرداخته است که اغلب در شمار داوری‌های ایزدی هستند؛ مانند باور به خاصیت تطهیر آب و آتش (وَر گرم و سرد)، راستی‌آزمایی مرتبط با طهارت مولد (گذر از دهانه غار/شکاف کوه)، مکان‌ها و اشیای مقدس. هدف پژوهش حاضر بررسی و ذکر پیشینه این موارد در فرهنگ‌ها و ملل مختلف از یک سو و بیان استمرار این آیین‌ها در زمان‌های پسین‌تر است و نتیجه، طرح آن‌ها به‌مثابۀ بن‌مایه‌‌های جهانی است که دارای وجوه نماد‌شناسی هستند. https://cfl.modares.ac.ir/article_22234_d33daa6ff4705fb9692ee1a9d1d9cd4e.pdf

دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 Investigating the Ideological Implications of the Aesthetics of Folklore-Children's Poetry of Shamloo, with the Approach of Cultural Studies بررسی دلالت‌های ایدئولوژیک زیبایی‌شناسی شعر فولکلوریک ـ کودکانۀ شاملو با رویکرد مطالعات فرهنگی 111 145 22235 10.48311/cfl.12.60.5 FA قدسیه رضوانیان گروه زبان و ادبیات فارسی دانشگاه مازندران سورن ستارزاده دانش آموخته دانشگاه مازندران Journal Article Folk literature, including oral stories and folk poetry, are open narratives that each narrator uses according to his or her own intent. This genre, however, for reasons such as its humiliating title, the simplicity of the images, the use of the language of the masses, and elitism Persian literature, has not received much attention. In the constitutional period, however, with the change of the paradigm, of course, it was considered for political purposes and appeared as a rival discourse against the thousand-year-old discourse of classical literature. Folk literature was a constantly neglected "other" voice that found an unexpected opportunity to be heard in the new discourse. One of the poets who used this capacity to advance his political and ideological goals is Ahmad Shamloo. After Nima and perhaps more than him, Shamloo is the most prominent poet who has brought the realm of poetry into the public area in various ways; without neglecting the noble aspect of poetry. This approach is of course the result of his theory of literature, which considers it a social duty and commitment to justice and awakening the masses of people and raising children against oppression and injustice; therefore, by using the special codes of the mass people and children's legends, whether in the form of folklore poetry based on folk tales and legends or slang words and even compiling an Ketab e Koocheh, he has attempted to consolidate this ideology. This study, with the approach of cultural studies, reflects on the two contradictory sides of his metaphorical use of language and folk poetry: 1. Deconstructing the elitist approach to literature through defamiliarization with folk poetry, 2. Shamloo's use of children's language and discourse in folk poetry, which implies the sameness of the mass and the child and the need to be guided and led by a saviour. Research Background Research related to this study falls into two separate categories: 1. politics in Shamloo’s poetry, that sometimes contradictory views have been raised, only two cases are mentioned: Kamalizadeh (2016) in the book Politics in Modern Poetry, has addressed the two poems examined in this article solely in terms of the poet’s position and his political message, and Qaragozlou (2017) in the book of Tarikh e Talkh, which, of course, seems to have another definition of political poetry; he considers Shamloo’s Qat’nameh as a social thought that is different from political poetry. A few researchers have also exclusively studied his folklore poetry; such as Salajeqeh (2010) in which she has examined the components of “travel and search” in two other folklore poems by Shamloo; in this study, “Baroon” and “The Story of a Man Who Had No Lips” are examined. Kafashi (2011) has examined two poems by Shamloo. As its title shows, the study has no research problem. Furthermore, the research method is not scientific. Bahrampour (2010) has also examined Shamloo's four poems, in the category of folkloric poems that are reinterpretations of popular literature, a reinterpretation that in fact creates a neo-fiction and focuses on the role of “human being”. Other works that have paid attention to the political themes of Shamloo's poetry have not addressed how it is integrated with folk poetry, and in particular the role of ideology as a central signifier or determining element, which is the subject of this study. Goals, questions, and assumptions The aim of this investigation is to explain the role and function of ideology in the aesthetics of Shamloo's folkloric-children's poetry, which, by referring to the theory of cultural studies and semiotics, addresses the semantic capacity and implications of this type of poetry. It answers these questions: 1. Why did Shamloo write folkloric-children's poetry alongside his formal poetry? 2. What is the function of this type of poetry and what are the semantic implications of its form? The article's assumption was that this type of poetry was written to promote leftist ideology, but cultural studies theory emphasizes the prominence of the role of mass culture and the deconstruction of elite culture in literature. Conclusion Shamloo believed that in order to understand the literature of a land, one must be familiar with the language and culture of the masses of the people, and he considered this to be the beginning of such understanding. Moreover, his populist approach, which was the result of his lived experience and meetings and gatherings with the masses of people from different ethnicities and minorities, was not without influence in his connection with the Tudeh Party, but after breaking away from the party, he also took advantage of this vast opportunity to spread socialist ideas. Although Shamloo used vernacular in all of his poems, both this general use and his folk poetry simultaneously have a political function from the perspective of language, aesthetics, and content: 1. Contrasting the uncultured language of the people against the noble and refined language of classical poetry, 2. Contrasting the non-literary language of the people against the polished language of the Romantic poetry of the 1950s and the language of the New Wave (Mowj e No) poets of the 1960s, 3. The use of children's language, form, and music in political folk poetry with ideological and idealistic goals that implicitly imply the ignorance of both and require the awakening of the poet as a savior, 4. Breaking the monopoly of poetry's audience from the elite to the masses and summoning new audiences for poetry, namely children, in order to create a generation to fight oppression. ادبیات عامه؛ اعم از قصه‏های شفاهی و شعر فولکلور، روایت‏هایی باز هستند که هر گوینده‏ای به فراخور قصد خویش از آن بهره می‏جوید. این گونۀ ادبی اما به دلایلی چندان محل اعتنا نبوده است. شاملو، پس از نیما و شاید بیش از او، برجسته‌ترین شاعری است که قلمرو شعر را به گونه‌های مختلف، به عرصۀ عمومی کشانده؛ بی‌آنکه از وجه فاخر شعر غفلت ورزیده باشد. این رویکرد البته برآیند نظریۀ او نسبت به ادبیات است که برای آن وظیفۀ تعهد و التزام به عدالت و بیدارگری تودۀ مردم و نسل‌سازی کودکان علیه ستم و بی‌عدالتی قائل است؛ از همین رو با استفاده از رمزگان ویژۀ مردم عامه و افسانه‌های کودکانه؛ چه به صورت شعر فولکلور که مبتنی بر قصه‌ها و افسانه‌های مردم است و چه واژگان عامیانه و حتی تدوین کتاب کوچه، به تثبیت این ایدئولوژی مبادرت ورزیده است. این مقاله با رهیافت مطالعات فرهنگی که ایدئولوژی، دال مرکزی آن است، دو سوی متناقض بهره‏گیری استعاری از زبان و شعر فولکلوریک او را مورد تأمل قرار داده است: 1. واسازی رویکرد نخبه‏گرا به ادبیات از طریق آشنایی‏زدایی با زبان عامیانه و شعر فولکلور؛ 2. بهره‏گیری ایدئولوژیک شاملو از زبان و گفتمان کودکانه در شعر فولکلوریک؛ که بر همسانی توده و کودک دلالت دارد و لزوم هدایت و رهبری توسط یک منجی، و به این نتیجه رسیده است که این رویکرد ایدئولوژیک به شعر، درنهایت به تقویت و تثبیت همان ایدئولوژی مورد انتقاد او؛ یعنی فرادستی شاعر(در اینجا به‌عنوان نجات‌بخش) و فرودستی تودۀ مردم منجر می‌شود. https://cfl.modares.ac.ir/article_22235_b585c69ae3f0faacaa515177e067a1cf.pdf

دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 Recognition of the Ritual Performance of Soroog-e Hejla-ye Qasem in Bushehr from the Functionalist Perspective of Malinowski بازشناسی آیین نمایشی سروگ حجلۀ قاسم در بوشهر از دیدگاه کارکردگرایی مالینوفسکی 147 181 22236 10.48311/cfl.12.60.6 FA اشرف سلطانی نیا دانشجو دانشگاه آزاد اسلامی محمد عارف دانشگاه آزاد اسلامی تهران مرکز 0000-0002-6804-7716 ابوالفضل داوودی رکن آبادی دانشگاه آزاد اسلامی واحد یزد Journal Article Soroog-e Hejla -ye Qasem is one of the religious ritual performances in Bushehr, which is celebrated splendidly every year on one of the days of the first decade of the month of Muharram. One of the remarkable features of this religious ritual performance is that it is organized by women. Considering the significance of this ritual among the people of Bushehr, it seems appropriate to examine it scientifically, based on field observations and library sources. The research method is descriptive-analytical, and the information obtained through document collection and participatory observation has been qualitatively analyzed using Bronislaw Malinowski's functionalist theory. The purpose of this research is to examine this ancient ritual based on modern anthropological theories and emphasizing the principle of functional necessity, thus analyzing its constituent elements. This study aims to answer the questions of how the mentioned ritual performance, according to the theory of emotional and psychological needs, responds to the emotions and feelings of the performance or what influence the symbolic elements of this religious-performance ritual have on the audience, considering the ideas of Malinowski's four-field theory.Keywords: Bushehr; ritual performance; Soroog-e Hejla-ye Qasem; functionalism theory; Malinowski. Background "In every society, no matter how primitive and simple, there is no existence without religion and belief" (Malinowski, 1948, p.1). The ceremonial ritual of Soroog-e Hejla-ye Qasem in Bushehr is among the religious rituals. It has been held by the women of Bushehr with religious conviction and belief from ancient times until now, conducted openly on one of the days of the first decade of Muharram. This ceremonial ritual has two aspects: "joy and mourning," and for this reason, it is named "Soroog" from the word "Soor" (joy) and "Soog" (mourning) and referred to as "the ceremonial ritual of Soroog-e Hejla-ye Qasem." This ceremony has symbolic elements with dual richness that influence its performance. These elements include organizers, speeches, accessories, and food. The hidden and manifest functions of the ceremony in the believability of the people of the region have been analyzed in this study, focusing on these elements as key indicators, through the cognitive functionalism perspective and the fourfold beliefs of Bronislaw Malinowski. Questions The following research questions were raised: 1. According to Malinowski's functionalism theory, which emotional-psychological or material human needs does the ceremonial ritual of Soroog-e Hejla-ye Qasem address? 2. How is the ceremonial ritual of Soroog-e Hejla-ye Qasem aligned with the fourfold beliefs and considering the symbolic and performative elements in the dual function (manifest and latent) according to Malinowski's functionalism? Discussion Bushehr, due to its unique climatic and ethnic conditions, is a city rich in tradition. It has always been the cradle of rituals and customs intertwined with the thoughts, lives, and beliefs of the people of this region, evolving through different generations over the course of history. By scrutinizing these rituals and examining their functioning and impact, valuable insights can be gained. As "functionalism is an approach in sociology that has long dominated sociological theory" (Ritzer, 1983, p. 117), rituals, customs, and traditions play a significant role in the lives of people in all societies, shaping their survival and continuity, creating functions or consequences within the social system. Early anthropological understanding of rituals suggests that humans gradually attributed forces to supernatural and magical powers. "Thus, they sought means to attract the support of these forces" (Aref, 2020, p. 28). These means evolved and refined over time, eventually transforming into rituals relying on religious foundations and incorporating elements such as performance (chants, music, acting, costumes), storytelling, colors, songs, conflicts, spectators, and actors. This fusion of rituals, art, and ethnic beliefs laid the foundation for the tripartite theatrical ritual of peoples worldwide, manifesting in different functions with specific laws stemming from both hidden and visible influences. In other words, "between the human body and the secondary environment in which he lives, traditions, customs, and laws of life are formed, which are the result of the interaction between human life processes and his manipulations in the environment and the subsequent regulation of the environment" (Malinowski, 1994, p. 83). This study also examines the ritual performance of "Qasem's Wedding" from the perspective of Malinowski's functionalism to understand its functioning and impact. Iranian society has always had a special regard for religion and has benefited from its emotional influences. Malinowski's functionalism has been interpreted differently, and it is worth noting that many studies have been conducted on Malinowski's theory, but none have approached the religious-theatrical ritual of Soroog-e Hejla-ye Qasem in Bushehr from a functionalist perspective. The aim of this article is to analyze this religious-theatrical ritual based on modern anthropological theories, emphasizing the principle of functional necessity, and thus dissect its constituent elements. Conclusion According to the principle of functionality in functionalism theory, rituals in general, and the ritual of Soroog-e Hejla-ye Qasem as a native manifestation of those rituals, have had a kind of social impact and are held to address certain needs of society and the organizers. In other words, the survival and continuity of this ritual have been preserved to this day based on its necessity and function. This is because, according to Malinowski's theory, every institution as a part of society can have a significant function relative to the entire society, and its function is to meet those human needs. The present research has been conducted in a library and field method and through participatory observation, which based on Malinowski's functionalist quadrangle theory and the constituent elements of the ritual, evaluates the mentioned performative ritual and the following results have been obtained: According to the evidence, the sustainability of social stability in the performance of Soroog-e Hejla-ye Qasem, considering its constituent elements, namely the organizers, speech, accessories, and food, is considered as a collective group experience within the framework of strengthening the institutions of the region's society; because a society engages in group activities in all social fields, and because participants in such ceremonies, according to Malinowski's theory, respond to some of their emotional needs or receive responses to some of their needs based on religious beliefs, they strengthen the social stability of the group and community and continue their lives together in a more cohesive manner. In terms of the cathartic aspect of this performative ritual, it provides catharsis and emotional release in collective expression, which is considered as a response to emotional and psychological needs. This function is also very effective because individuality is respected in this flow, and in addition to that, it connects to a circle that expresses their identity and empowerment in a feminine gathering and in a safe environment. Discovering this aspect leads to the expansion of capabilities in other areas of life and provides a foundation for the individual. The evident function of Soroog-e Hejla-ye Qasem is the expression of distressing emotions in a safe environment without the judgment of others. Another response to psychological needs according to Malinowski's functionalism, which is considered one of his quadrangle dimensions, is strengthening human capacity in facing the multitude of problems and unanswered questions that humans have always faced throughout history. Among human concerns has always been about death, which is addressed, among other things, in the symbolic ritual of Soroog-e Hejla-ye Qasem. The holding of this ritual, considering that it deals with the life of Qasem and his martyrdom, secretly considers the feeling of immortality after death and eternal life in him, and creates a sense of empowerment to deal with problems. This is because after centuries, it keeps the memory of its religious myths alive and this life continues in rituals, even mourning rituals. The performer reaches self-awareness, sometimes consciously and sometimes unconsciously, after the end of this ceremony, and this makes him capable in the turmoil of life events. In the specific field of religion, it also has evidence of one of the quadrangular elements, showing that rituals express the practical application of religious rulings and the formation process of religion; therefore, holding rituals has an undeniable and significant impact on preserving and perpetuating religion and human religious beliefs. This is also reflected in this religious and theatrical ritual of Soroog-e Hejla-ye Qasem. سروگ1 «حجلۀ قاسم»، یکی از آیین‏های نمایشیِ ـ مذهبی بوشهر است که هرساله به شکل باشکوهی در یکی از روزهای دهۀ اول ماه محرم برگزار می‏شود. یکی از شاخصه‏های به‌چشم‌آمدنی در این آیین نمایشیِ مذهبی، آن است که برگزارکنندگانش زنان هستند. با توجه به اهمیتی که این آیین در میان مردمان بوشهر داشته ‏است، شایسته می‏نمود که به شیوۀ علمی، مبتنی بر مشاهدات میدانی و منابع کتابخانه‏ای دربارۀ آن بررسی شود. روش پژوهش، توصیفی ـ تحلیلی بوده ‏ و اطلاعات به‌دست آمده از طریق گردآوری اسناد و مشاهدۀ مشارکتی2، با بهره‏گیری از نظریۀ کارکردگرایی برانیسلاو مالینوفسکی 3 تحلیل محتوایی کیفی شده ‏است. هدف از نگارش این پژوهش آن بوده که به این آیین دیرساله بر بنیاد نظریه‏های نوین انسان‏شناسی و با تأکید بر اصل ضرورت کارکردی نگریسته شود و بدین ترتیب عناصر تشکیل‌دهندۀ آن مورد تجزیه و تحلیل قرار بگیرد. این مقاله در پی پاسخ‌گویی به این پرسش‏ها بوده که آیین نمایشی مذکور بنا بر نظریۀ ضرورتِ نیازهای عاطفی و روانی، چگونه پاسخ‌گوی عواطف و احساسات اجراکنندگان است. یا عناصر نمادین این آیین مذهبی ـ نمایشی با توجه به آرا و ایده‏های چهارگانۀ مالینوفسکی چه تأثیری بر مخاطب دارد. https://cfl.modares.ac.ir/article_22236_f994b808e25438e857447ac7d42eb18c.pdf

دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 Investigation and Analysis of Popular Beliefs in Vaez Qazvini's Poems بررسی و تحلیل باورهای عامه در اشعار واعظ قزوینی 183 233 22237 10.48311/cfl.12.60.7 FA رجب توحیدیان عضو هیات علمی دانشگاه آزاد اسلامی واحد سلماس Journal Article A huge part of culture and oral literature of any nation is popular literature. This type of literature includes habits, traditions, legends, beliefs, rituals, customs and proverbs of nations. Popular beliefs in any land indicate the elevation of the culture and civilization of that society, which over many years, have become important and essential resources in the possession and employment of poets and writers in the whole world, especially poets and writers of the Persian language. Mulla Mohammad Rafi Qazvini, a devoted preacher, is one of the famous scholars, Khutba, writers and poets and the owner of the style of the Safavid era in the 11th century of Hijri, who used a new form of language, preferring the throne and the school of the street and the market over the throne and the school. Safavid sultans, following their predecessors, thinking with the poets of their time, depicted popular beliefs and opinions in different forms in their poems. In this research, with the descriptive-analytical method and the use of library sources, most of the popular beliefs and opinions, in the whole of the poet's sonnets, extensive verses and quatrains, were extracted and examined by providing example evidence from previous prose and verse texts and poets of the same style. The result of the research is that in Vaez's poems, especially the sonnets, inspired by the poets of the Indian style, especially Saeb Tabrizi, there are popular beliefs, along with other poetic meanings and themes, due to the horizontal connection of the sonnet verses and the use of the artistic and literary phenomenon of the equation of frequency style. Research background Regarding the popular beliefs in the preacher's poems, no research has been done so far in the form of books, articles, master's theses, and doctoral dissertations. The present study is the first research work that has investigated and analyzed the popular beliefs and opinions in the poems of Vaez Qazvini, by providing example evidence from the previous prose and verse texts and contemporary poets of the time. The studies that have been done in the field of Qazvini's preacher and his poetic features are: Alimi et al. (2019), which investigated and analyzed the association of meanings in the poems of Waez Qazvini based on the innovative techniques used in the poems of Waez Qazvini; Najarian and Hatampour (2016) analyzed the literary industries of Vaiz Qazvini's Chapters of Al-Jinan; Najarian and Hatampour (2012) studied the effectiveness of the Qazvini preacher from the book of Varam in the context of Kabar and Ajab, Riya and Sama; Babaei (2023) has investigated and analyzed the didactic literature in the poems of Vaez Qazvini. Goals, questions and research methods The author's goal is to investigate and analyze the popular beliefs and opinions in the whole of the Ghazals, and scattered verses and quatrains of Waez Qazvini. The following questions have been answered in this research: 1.What is the position of folk beliefs in Vaez Qazvini's poem? 2. Considering Waez Qazvini, and his predecessors and thinking with the poets of the Safavid era, how has he depicted popular beliefs in his poems? 3. How, Vaez Qazvini, inspired by the poets of his style, especially Saeb Tabrizi, has benefited from the artistic and literary phenomenon of the equation style in dealing with popular beliefs? The research method was library and descriptive-analytical. First of all, the study of books and articles that have mentioned the topic under discussion were reviewed. In the next stage, all the poems, scattered verses and quatrains of Waez Qazvini were studied carefully, and most of the popular beliefs and opinions were extracted Discussion and conclusion Mullah Mohammad Rafi Qazvini, nicknamed the preacher, is one of the famous scholars, khutba, writers and poets and the owner of the style of the Safavid era in the 11th century of Hijri, who used a new form of language, preferring the throne and school of street and bazaar to the throne and school of sultans. He followed his predecessors and portrayed popular beliefs and ideas in his poems in different forms. The phenomenon of the imagination of the equation style, inspired by poets of the Indian style, such as Saeb, plays an essential role in the expression of popular beliefs and ideas used in the poems of Vaez Qazvini. In allegory, characters, times and places are usually changed. Allegorical characters are usually animals and inanimate objects. Because these objects have behaviors similar to human behaviors, they find a kind of humanity. That is, they become owners of thoughts, actions and personalities like humans (Mohammadi, 1995, p. 141). Allegory and equation style is one of the most important coordinates of Indian style, but it was also used in earlier styles such as Iraqi style and Khorasani style. However, in Khorasani and Iraqi poetry styles, the allegory is mentioned in one verse and the allegory in another verse. The main difference between the parables of pre-Indian styles and this one is in the number of stanzas. Parables of the Indian style are generally presented in one stanza and those of other styles in more than one stanza. In other words, parables can be divided into two categories: 1. Compact parables, 2. Extended allegories. Allegories of Indian style, compact allegories, allegories of other styles, are generally broad allegories (ibid, pp. 142-143). In this study, most of the common beliefs of the preacher's poems, within the scope of sonnets, scattered verses and quatrains of the poet, have been extracted from the beginning to the end, and by citing examples of evidence from earlier prose and verse texts and contemporary poets of the poet and those after him, a detailed examination has been conducted. Beliefs and ideas can be seen in the poems of Safavid poets, which were not seen in the poems of previous poets, and the signs of those beliefs and ideas cannot be given. Waez Qazvini, inspired by his predecessors and poets of the same style, has depicted popular beliefs in different forms in his poems. By examining Waez's poems, especially his sonnets, it can be seen that in common with poets of the Indian style, such as Saeb Tabrizi, popular beliefs have a very wide reflection due to the horizontal connection of the verses of the sonnet and the use of the imaginary element (the style of simile). The only innovation of the poet is in presenting popular beliefs in comparison with previous poets. بخش عظیمی از فرهنگ و ادبیات شفاهی هر ملتی ادبیات عامه است. این نوع ادبی شامل عادات، سنن، افسانه‌ها، باورها، آیین‌ها، آداب و رسوم و ضرب‌المثل‌های ملت‌هاست. باورهای عامه در هر سرزمینی بیانگر اعتلای فرهنگ و فرهیختگی آن جامعه است که در طول سالیان متمادی، به‌عنوان بن‌مایه‌های مهم و اساسی در اختیار و استخدام شعرا و نویسندگان در کل جهان، به‌خصوص شعرا و نویسندگان فارسی‌زبان درآمده است. ملا محمد رفیع قزوینی، متخلص به واعظ، از دانشمندان، خطبا، نویسندگان و شعرای بنام و صاحب سبک عصر صفوی در قرن یازدهم هجری است که با بهره‌گیری از زبان جدید و با ترجیح تخت و مکتب کوچه و بازار بر تخت و مکتب سلاطین صفوی و به تبعیت از پیشینیان و هم‌اندیشه با شعرای هم‌عصر خویش، باورها و عقاید عامه را به اشکال مختلف در اشعارش به تصویر کشیده است. در این پژوهش با روش توصیفی ـ تحلیلی و استفاده از منابع کتابخانه‌ای، اکثر باورها و عقاید عامه در کل غزلیات، ابیات پراکنده و رباعیات شاعر استخراج شده و با آوردن شواهد مثالی از متون نظم و نثر پیشین و شعرای هم‌سبک شاعر، مورد بررسی و تحلیل قرار گرفته است. نتیجۀ پژوهش اینکه در اشعار واعظ، به‌خصوص غزلیات، با تأسی از شعرای سبک هندی، به‌خصوص صائب تبریزی، باورهای عامه در کنار معانی و مضامین شعری دیگر، به‌دلیل ارتباط افقی ابیات غزل و بهره‌گیری از پدیدۀ هنری و ادبی اسلوب معادله از بسامد بسیار بالایی برخوردار است. https://cfl.modares.ac.ir/article_22237_ec4b0223a9c1c3f2bd790b9a0de91090.pdf

دانشگاه تربیت مدرس فرهنگ و ادبیات عامه 2345-4466 12 60 2024 12 21 Written Background of Proverbs in Tabari Language پیشینۀ مکتوب مثل‌ها در زبان تبری 235 276 22238 10.48311/cfl.12.60.8 FA علی ذبیحی پژوهشگر مستقل Journal Article Tabari's written proverbs are often recorded as singulars in local history books, and they all refer to historical events and sidelines of the battles of Tabaristan or Mazandaran. These cases are classified as historical proverbs. The time, place and persons in these parables are known and definite. Although these proverbs have been common among the people of the region for several centuries, none of them reached the contemporary period and they exist only in the same historical books. Regarding the written parables of Tabari / Mazandarani, no suitable background has been written so far. This issue can be seen in the entry of encyclopedias and the beginning of published books and articles. Most of the contemporary books that deal with Mazandarani parables are written for taste and patriotism; therefore, despite the importance of such published works, this deficiency is observed in all of them. Considering the relative knowledge of the most important published historical and contemporary works, this study aims to fill this gap. Due to the historical nature of the article, the research method is descriptive and the method of collecting information is library. Research background The background of the research in the field of Tabari proverbs is not very rich and there are only scattered studies without regard to the background of Tabari proverbs. Only two related studies (Emadi, 1983; Honari Kar, 2016) could be found in the literature. However, they paid more attention to the linguistic and literary nature and the historical narrative of Tabari proverbs. Objectives, questions, and assumptions There are several historical written sources for Tabaristan or Mazandaran in the form of books and corrected manuscripts. Some contemporary writers have also mentioned some historical examples from these written sources. This article deals with parables that are found in historical books and the author of the book also considered them to be proverbs. Therefore, it was tried to be more accurate in quoting proverbs in order to better show its historical background and importance. The study aims to answer the following questions: 1. Can we find more and older written parables by reading the texts? And add to their number? 2. Tabari's oldest proverb has a history of several centuries, but what is its position in relation to modern Iranian languages ​​and dialects? Main discussion Parables, as one of the types of prose in the typology of popular literature, do not have a specific date of origin; but it can be assumed that people used them all the time. All languages ​​have proverbs and Tabari language is no exception. Certainly, a language that has a valuable historical background carries a huge cultural burden that proverbs form a part of its body. Local history books are valuable resources that provide useful information about various aspects of people's social life. particularly the proverbs and ironies, etc. Tabari proverbs were extracted based on historical priority from the books Tarikh Tabaristan by Ibn Esfandiar (7th century AH), Tarikh Royan by Maulana Olyaullah Amoli (8th century AH), History of Tabaristan, Royan and Mazandaran by Mir Zahir al-Din Marashi (9th century AH), History of Mazandaran by Mullashikh Ali Gilani (11th century AH). In addition to that, the studies conducted in Diwan Manochehari Damghani (5th century AH), general poems of Talib Amoli (11th century AH) and the manuscript of Nisab Tabari (13th century AH) were also used. In the review of local written sources, a set of other information such as nicknames and the place of occurrence of some incidents were also mentioned, the location of which was in Tabaristan or that the perpetrators were from Tabaristan. Conclusion By examining the local written sources published about Tabaristan and Mazandaran, ten proverbs of Tabari were identified in these books. Of these, four proverbs were previously identified, and six of Tabari's old proverbs have been added to them with further explanation in this article. The oldest written proverb of Tabari dates back to the time of "Ispahbod Khursheed" and "Sinbad Nishaburi" (early 2nd century AH - 138 AH). This proverb is related to the time when the Islamic period has not yet started in Mazandaran. Other proverbs happened during the battle of Tabaristan local dynasties with each other. Two proverbs were created in the time of Qaranvandan, two proverbs in the time of Bavandian in the second period, four proverbs in the time of Marashian and one proverb was created in the attack of Timur Gorkani on Mazandaran. Mir Zahir al-Din Marashi in the book Tarikh Tabaristan, Royan and Mazandaran mentioned five proverbs, Olyaullah Amoli in the book Tarikh Royan mentioned three proverbs, Mollashikh Ali Gilani mentioned two proverbs in the book History of Mazandaran, and Ibn Esfandiar mentioned one proverb of Tabari in the book Tarikh Tabaristan. The period of historical proverbs is from the beginning of the second century to the end of the eighth century of Hegirae; the oldest sources for Persian proverbs are related to the 3rd and 4th centuries of Hegirae and the oldest work in Arab culture is related to the year 168 Hegirae. The analysis of extracted proverbs shows that most of the proverbs are scattered and there was no written thought in collecting them; but in the contemporary century, the process of collecting proverbs has become research-oriented and they have been written with the aim of recording a part of the social life of the people of Mazandaran. References Emadi, A. (1983). A parable of Tabari in the history of Mazandaran. Ayande Magazine, 9(5), 347-349, [In Persian]. Honarikar, B. (2016). Be Har Hali, Soote Kali Beh Ke Zinde Garmavrood, Shelab collection of articles, book 5, Yusof Elahi and others, Babol: Eksir ghalam [In Persian]. Zolfaghari, H. (2021). The use of old proverbs in the poems of Manochehari Damghani. Culture Quarterly, 68, 51-96 [In Persian]. مثل‌های مکتوب تبری اغلب به صورت مفرد در کتاب‌های تاریخ محلی ثبت شده‌اند و همگی به وقایع و حوادث تاریخی و حواشی جنگ و نبردهای تبرستان یا مازندران اشاره دارند. این موارد در تقسیم‌بندی مثل‌ها در دستۀ امثال با ریشه‌های تاریخی قرار می‌گیرند. زمان، مکان و اشخاص در این کهنه‌مثل‌ها معلوم و معیّن هستند. با اینکه این مثل‌ها در زمان خود و حتی تا سده‌های بعد نیز در میان مردم منطقه رایج بودند، اما هیچ کدام به شیوۀ نوشته‌شده به زمان معاصر نرسیدند و فقط در همان کتاب‌های تاریخی به ذکر مثل بودنشان اشاره شده است. درخصوص مثل‌های مکتوب تبری/ مازندرانی پیشینۀ مناسبی تاکنون نوشته نشده است. این موضوع در مدخل دانشنامه‌ها و مقدمۀ کتاب‌ها و مقاله‌های منتشرشده نیز مشهود است. اغلب کتاب‌های معاصر هم که به مثل‌های مازندرانی پرداخته‌اند از سر ذوق و میهن‌دوستی نوشته شده‌اند؛ بنابراین علی‌رغم اهمیت این گونه آثار منتشرشده این کاستی در همۀ آن‌ها مشاهده می‌شود. با توجه به شناخت نسبی از اهم آثار منتشرشدۀ تاریخی و معاصر اکنون این گفتار سرآغازی بر رفع این کاستی است. روش پژوهش با توجه به ماهیت تاریخی مقاله به صورت توصیفی و روش گرد‌آوری اطلاعات نیز کتابخانه‌ای است. https://cfl.modares.ac.ir/article_22238_c63617a9a72525823735487489f14ac5.pdf