Volume 8, Issue 33 (2020)
CFL 2020, 8(33): 121-147 |
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mosaddegh Z, sheibaniaghdam A, Gozashti M. An Analysis of Women's Relationships in the Folk Tales of Kohkiloye-and-Boyer-Ahmad. CFL 2020; 8 (33) :121-147
URL: http://cfl.modares.ac.ir/article-11-39994-en.html
URL: http://cfl.modares.ac.ir/article-11-39994-en.html
1- PhD Candidate of Persian Language and Literature, Central Tehran Branch, Islamic Azad University, Tehran, Iran
2- Associate Professor of Persian Language and Literature, Central Tehran Branch, Islamic Azad University, Tehran, Iran. ,a.sheibaniaghdam@iauctb.ac.ir
3- Associate Professor of Persian Language and Literature, Central Tehran Branch, Islamic Azad University, Tehran, Iran
2- Associate Professor of Persian Language and Literature, Central Tehran Branch, Islamic Azad University, Tehran, Iran. ,
3- Associate Professor of Persian Language and Literature, Central Tehran Branch, Islamic Azad University, Tehran, Iran
Abstract: (3423 Views)
Abstract:
'The present study examines the women's functions in the Kohkiluyeh-and-Boyer-Ahmad's folk tales. Myths have long played a significant role in the preservation of ancient cultural heritage among all nations and societies, so the legends of the people of Kohkiluyeh and Boyer-Ahmad are not exception. In the structure of these stories, women, like the driving force of the events, have had a significant role in the ups and downs, and protagonist and antagonist characters.
Keywords: Kohkiluyeh-and-Boyer-Ahmad legends; Propp's morphology; women's functions; women's social status.
Research background
In Iran, in addition to books such as Iranian Tales by Anjavi Shirazi, Iranian Folk Tales by Zekouti, Mashdi Galin Khanum by Saten, Epistemology of Magic Legends by Khadish, Iranian Folk Literature by Mahjoub, etc., other individual research articles have been conducted, such as The morphology of romantic anecdotes, the role of women in the millennial night based on the narrative theory of Mashhadi and Meqdadi's props, the image and position of women in Samak Ayar and Darabnameh by Karami and Hesampour, the morphology of Isfahan's folk tales by Hooman Shakeri Bakhtiari written by Hatampour and Mahmoudi, Image of a woman in Gilan folk tales by Heydari and Ismailzadeh, illustration of women in Persian folk tales by Shasani and a critique on the focus of female heroes in folk tales by Khadish. Needless to say, no books, treatises, or articles on Kohkiluyeh and Boyer-Ahmad's folk tales have been written so far. Myths are divided into two categories in terms of sari and current as living legends and the dead (Daryabandari, 2001, p. 20).
Aims, questions, assumptions
The legends of Kohkiluyeh and Boyer-Ahmad are the most vivid and dynamic legends that are still alive. Given the importance of these stories, the authors tried to figure out the functions of women through raising the following questions:
Discussion
Folk tales are an important part of the cultural heritage, so its protection is of great importance. One of the reasons for this value and credibility is the fact that it has been passed down by ordinary people and the lower classes of the society, and that it has remained among a generation that may or may not be alive for a long time. In addition, through these legends, one can become aware of the extent of their dissemination and similarities between each of them, and also of the common events between nations (Ulrich Marzelf, 1997, p. 15). Because mythological stories, folklore, and legends are the spiritual heritage of any nation, researchers such as Campbell, Mircea, Strauss, and others have paid special attention to them. Some researchers also believe that myths are diverse phenomena that cannot be explored at once (Propp, 2013, p. 25). However, some other scholars believe that not only much attention has been paid to folklore and popular literature in general, but it is also has been viewed with contempt (Sipak, 2005, p. 12).
The villainous character of the story may be a dragon, a demon, a thief, a witch, a zenith, a giant, a leopard, or a demon. Every story begins with an evil or a need and deficiency. Women having an important role in the story, can take control of the course of the story as far as their role-playing allows, determine the direction and even the end of the story. When women have the role of a villain, they try as hard as they can to play the role well, such as the one in The Legend of the Dal Daughter, Gole Nar Duneh Anar (Hatati), Shah Maran (Old Woman), Demon and Girl (stepmother), Yellow Calf (stepmother), Parijan (stepmother), Ali Mishza (King's wife), Kachalak (stepmother), etc. Whenever they enter the story in the role of a hero, they try to achieve their goal as much as they can such as the one in the legends of Seven Brothers and One Sister, Inevitable Girl, Moon TT, and Stepmother.
'The present study examines the women's functions in the Kohkiluyeh-and-Boyer-Ahmad's folk tales. Myths have long played a significant role in the preservation of ancient cultural heritage among all nations and societies, so the legends of the people of Kohkiluyeh and Boyer-Ahmad are not exception. In the structure of these stories, women, like the driving force of the events, have had a significant role in the ups and downs, and protagonist and antagonist characters.
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Keywords: Kohkiluyeh-and-Boyer-Ahmad legends; Propp's morphology; women's functions; women's social status.
Research background
In Iran, in addition to books such as Iranian Tales by Anjavi Shirazi, Iranian Folk Tales by Zekouti, Mashdi Galin Khanum by Saten, Epistemology of Magic Legends by Khadish, Iranian Folk Literature by Mahjoub, etc., other individual research articles have been conducted, such as The morphology of romantic anecdotes, the role of women in the millennial night based on the narrative theory of Mashhadi and Meqdadi's props, the image and position of women in Samak Ayar and Darabnameh by Karami and Hesampour, the morphology of Isfahan's folk tales by Hooman Shakeri Bakhtiari written by Hatampour and Mahmoudi, Image of a woman in Gilan folk tales by Heydari and Ismailzadeh, illustration of women in Persian folk tales by Shasani and a critique on the focus of female heroes in folk tales by Khadish. Needless to say, no books, treatises, or articles on Kohkiluyeh and Boyer-Ahmad's folk tales have been written so far. Myths are divided into two categories in terms of sari and current as living legends and the dead (Daryabandari, 2001, p. 20).
Aims, questions, assumptions
The legends of Kohkiluyeh and Boyer-Ahmad are the most vivid and dynamic legends that are still alive. Given the importance of these stories, the authors tried to figure out the functions of women through raising the following questions:
- What is the role of women in the structure of stories and what role do they play in mobilizing the driving force of the stories?
- Have the positive or negative self-actions of women in the course of the story had profound cultural and social effects?To answer the above mentioned questions, one hundred and thirty folk tales were recorded, written and studied.
Discussion
Folk tales are an important part of the cultural heritage, so its protection is of great importance. One of the reasons for this value and credibility is the fact that it has been passed down by ordinary people and the lower classes of the society, and that it has remained among a generation that may or may not be alive for a long time. In addition, through these legends, one can become aware of the extent of their dissemination and similarities between each of them, and also of the common events between nations (Ulrich Marzelf, 1997, p. 15). Because mythological stories, folklore, and legends are the spiritual heritage of any nation, researchers such as Campbell, Mircea, Strauss, and others have paid special attention to them. Some researchers also believe that myths are diverse phenomena that cannot be explored at once (Propp, 2013, p. 25). However, some other scholars believe that not only much attention has been paid to folklore and popular literature in general, but it is also has been viewed with contempt (Sipak, 2005, p. 12).
The villainous character of the story may be a dragon, a demon, a thief, a witch, a zenith, a giant, a leopard, or a demon. Every story begins with an evil or a need and deficiency. Women having an important role in the story, can take control of the course of the story as far as their role-playing allows, determine the direction and even the end of the story. When women have the role of a villain, they try as hard as they can to play the role well, such as the one in The Legend of the Dal Daughter, Gole Nar Duneh Anar (Hatati), Shah Maran (Old Woman), Demon and Girl (stepmother), Yellow Calf (stepmother), Parijan (stepmother), Ali Mishza (King's wife), Kachalak (stepmother), etc. Whenever they enter the story in the role of a hero, they try to achieve their goal as much as they can such as the one in the legends of Seven Brothers and One Sister, Inevitable Girl, Moon TT, and Stepmother.
The character and role-playing of women in the structural analysis is very important from the cultural and social point of view, as the two categories of women are in opposition to each other (in one respect) and overlapping (in other respects). Positive characters include heroes, benefactors, and helpers who are influential in the community, and against them, negative characters such as villains, stepmothers, false heroes, and witches are considered as evil and disliked. Negative personality tends to be positive; in other words, either she does not have the tools to do so, or the society does not accept him because of his behavioral background, social status, ugly appearance, and lack of self-confidence. Therefore, the hero, his position, his social and class status are envied. As a result, she tries to replace him by removing or imitating the hero. In general, these factors lead to evil and personal and social misconduct. The purpose of such stories is to expand the characteristics of the female heroes, including perfectionism, loftiness, self-sacrifice, altruism and self-help, lovemaking, nature, love, hard work, and responsibility. It is patience and perseverance, not evil traits and behaviors, or a false hero which is to be expanded.
Conclusion
In Kohkiluyeh and Boyer-Ahmad's stories, in general, women play the roles of the mother (44 cases), stepmother (11 cases), wife (69 cases), old woman (17 cases), maid (3 cases) and daughter (58 cases). Their selfishness was observed in seven evil roles (24 cases), hero (17 cases), false hero (4 cases), helper (20 cases), benefactor (8 cases), princess (12 cases) and emissary owner (2 cases), which were evident in the stories under investigation. These roles show the function of women and their place in these myths.
References
-Daryabandari, N. (2001). Myth of myth: explanation of several theories in legendology and critique of a term (in Farsi). Tehran: Karnameh.
-Khadish, P. (2012). The morphology of magical myths (in Farsi). Tehran: Scientific and Cultural.
-Marzelf, U. (2012). Classification of Iranian stories (translated into Farsi by Kikavus Jahandari). Tehran: Soroush.
-Propp, V. (2013). The morphology of fairy tales (translated into Farsi by Fereydoun Badrahai). Tehran: Toos
-Sipak, Y. (2005). Iranian folklore literature (in Farsi). Tehran: Soroush.
Keywords: Kohkiluyeh-and-Boyer-Ahmad legends, Propp's morphology, women's functions, women's social status
Article Type: پژوهشی اصیل |
Subject:
Popular literature
Received: 2020/01/19 | Accepted: 2020/05/9 | Published: 2020/06/30
Received: 2020/01/19 | Accepted: 2020/05/9 | Published: 2020/06/30
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