The Image of Boyer-Ahmad's Tribe Heroes in the Epic Hymns of Boyer-Ahmad
Document Type : پژوهشی اصیل
Authors
1
PhD Candidate of Persian Language and Literature, University of Isfahan, Isfahan, Iran
2
Associate Professor, Department of Persian Language and Literature, University of Isfahan, Isfahan, Iran
3
Associate Professor, Department of Persian Language and Literature, Yasouj University, Yasouj, Iran
Abstract
Objectives, questions, and hypotheses
The aim of this study is to study and analyze the image of Boyer-Ahmad's ethnic heroes based on Boyer-Ahmad's epic hymns. The importance of such researches is that through them, one can understand many traditions, beliefs, values and the do's and don'ts of the owners of these poems. Epics as well as epic poems are very important and valuable in various aspects such as literature, preservation of national identity, transmission of values and patriotic themes to other generations, and addressing them in the field of literary research is also essential. It is based on this approach that this issue has been investigated in this research.
Result and discussion
One of the themes and manifestations of epic poems is the praise of national heroes who are accepted by all people by doing extraordinary deeds and capable warrior. In Shahnameh, Rostam is an example of an Iranian national hero and has always been respected. According to this tradition, the people of Boyer-Ahmad also praise the heroes in folk epic poems, who have led and guided them in various events, including wars. The heroes of these people were mostly capable warriors who showed their bravery in battles.
Among Boyer Ahmad ethnic heroes, we can mention Ki Lohrasb Batoli, Mir Gholam, Bibi Khan Qazi, Mullah Gholam Hossein Siahpour, Abdullah Khan Zarghampour and Naser Khan Taheri (Akbari, 1991). The most famous one is Ki Lohrasb and the most famous female warrior is Bibi Khan Qazi (Bibi Maryam plays the same role in Bakhtiari tribe). These heroes in folk poems and Boyer-Ahmad mourning odes, by unknown poets, have also been introduced and described (Shahbazi, 2019; Siahpour, 2005) and have a special place among the people of Boyer-Ahmad. Boyer-Ahmad's women usually choose the names of these ethnic heroes for their children, in order to preserve the memory and bravery of these heroes and transfer them to other generations (codes 9, 5, 3). A point that Bahman Beigi (1989) has also emphasized.
Before the battle, all Boyer-Ahmad's ethnic heroes boasted about breaking the spirit of the other side and put a lot of emphasis on their race. All of them fight against the Pahlavi regime (Reza Shah) and do not accept his policies towards tribes (Hosseini, 2002). Usually in folk epic poems and especially the mourning of Boyer-Ahmad's odes, Boyer-Ahmad's heroes are compared to lions. The reason for these similes is the transfer of the predatory spirit and the victory of this animal to the warriors. On the other hand, the main cause of such similes is the existence of mountain environments that make them hardworking, tolerant and strong people. Their most important weapons are mace, bow, mace with six prongs and shotguns.
Conclusion
After studying the subject of Boyer-Ahmad's ethnic heroes in their folk epic poems, many of the epic manifestations of the past can be seen in praising ethnic heroes, their weapons, including bows, maces and mace with six prongs, provocation of warriors and exaggerate in their description and the battles. One of the most important ethnic heroes of Boyer-Ahmad is Ki Lohrasb, the description of whom many folk epic poems have written included Mullah Gholam Hossein Siahpour, Abdullah Khan Zarghampour, Mir Gholam Shah Ghasemi, Vali Khan, Ali Khan and his wife Bibi Khan Ghazi and Nasser Khan Taheri are other ethnic heroes of Boyer Ahmad who all participated in various battles, they have played a significant role against Reza Shah's policies against the Boyer-Ahmad tribes. They have both fought and led the people. Most of these heroes, in order to provoke the people and their legitimacy and acceptance, boast before and during the battle and mention to their race, tribe and lineage. For this reason, Lohrasb, Ali Khan and Vali Khan have the title of Ki, a title that is specific to the Iranian Kiani kings. Their most important weapons are maces, bows and mace with six prongs, which show that they were the first weapons of their ancient to fight, and their background can be seen in Avesta and Shahnameh. The use of the shouting war song as well as the Shahnameh reading ceremony was the most important factor in inciting the warriors to war, and in addition to field data, this has been confirmed based on library reports; as we see in the time of Reza Shah and the Boyer Ahmad tribes.
References
A) Library
Akbari, H. (2002). Rejal Boyer-Ahmad. Fatimid
Bahman Beigi, M. (1989). Bukhara, my tribe. Agah.
Hosseini, S. (2002). Poetry, music and literature Kohgiluyeh and Boyer Ahmad. Fatimid.
Shahbazi, A. (2019). Boye Ahmad's epic verses or mourning odes. Bimonthly of Popular Culture and Literature, 7(1), 149-125.
Siahpour, K. (2005). Unequal battle. Historical Studies, 8, 171-207.
B) Field resources (interviewees)
Janipour, Keshvad. 80 years old. Rancher, Jalil Garden Village, Boyer Ahmad, Kohgiluyeh and Boyer Ahmad. Code 3.
Kohgiluyeh and Boyer Ahmad. Code 5.
Saberi, Nikrad 86 years old. Teacher, Pehun village, Rostam, Fars. Code7.
Shakibaei, Mehrdad 63 years old.Farmer, Biara village,Dena.
The aim of this study is to study and analyze the image of Boyer-Ahmad's ethnic heroes based on Boyer-Ahmad's epic hymns. The importance of such researches is that through them, one can understand many traditions, beliefs, values and the do's and don'ts of the owners of these poems. Epics as well as epic poems are very important and valuable in various aspects such as literature, preservation of national identity, transmission of values and patriotic themes to other generations, and addressing them in the field of literary research is also essential. It is based on this approach that this issue has been investigated in this research.
Result and discussion
One of the themes and manifestations of epic poems is the praise of national heroes who are accepted by all people by doing extraordinary deeds and capable warrior. In Shahnameh, Rostam is an example of an Iranian national hero and has always been respected. According to this tradition, the people of Boyer-Ahmad also praise the heroes in folk epic poems, who have led and guided them in various events, including wars. The heroes of these people were mostly capable warriors who showed their bravery in battles.
Among Boyer Ahmad ethnic heroes, we can mention Ki Lohrasb Batoli, Mir Gholam, Bibi Khan Qazi, Mullah Gholam Hossein Siahpour, Abdullah Khan Zarghampour and Naser Khan Taheri (Akbari, 1991). The most famous one is Ki Lohrasb and the most famous female warrior is Bibi Khan Qazi (Bibi Maryam plays the same role in Bakhtiari tribe). These heroes in folk poems and Boyer-Ahmad mourning odes, by unknown poets, have also been introduced and described (Shahbazi, 2019; Siahpour, 2005) and have a special place among the people of Boyer-Ahmad. Boyer-Ahmad's women usually choose the names of these ethnic heroes for their children, in order to preserve the memory and bravery of these heroes and transfer them to other generations (codes 9, 5, 3). A point that Bahman Beigi (1989) has also emphasized.
Before the battle, all Boyer-Ahmad's ethnic heroes boasted about breaking the spirit of the other side and put a lot of emphasis on their race. All of them fight against the Pahlavi regime (Reza Shah) and do not accept his policies towards tribes (Hosseini, 2002). Usually in folk epic poems and especially the mourning of Boyer-Ahmad's odes, Boyer-Ahmad's heroes are compared to lions. The reason for these similes is the transfer of the predatory spirit and the victory of this animal to the warriors. On the other hand, the main cause of such similes is the existence of mountain environments that make them hardworking, tolerant and strong people. Their most important weapons are mace, bow, mace with six prongs and shotguns.
Conclusion
After studying the subject of Boyer-Ahmad's ethnic heroes in their folk epic poems, many of the epic manifestations of the past can be seen in praising ethnic heroes, their weapons, including bows, maces and mace with six prongs, provocation of warriors and exaggerate in their description and the battles. One of the most important ethnic heroes of Boyer-Ahmad is Ki Lohrasb, the description of whom many folk epic poems have written included Mullah Gholam Hossein Siahpour, Abdullah Khan Zarghampour, Mir Gholam Shah Ghasemi, Vali Khan, Ali Khan and his wife Bibi Khan Ghazi and Nasser Khan Taheri are other ethnic heroes of Boyer Ahmad who all participated in various battles, they have played a significant role against Reza Shah's policies against the Boyer-Ahmad tribes. They have both fought and led the people. Most of these heroes, in order to provoke the people and their legitimacy and acceptance, boast before and during the battle and mention to their race, tribe and lineage. For this reason, Lohrasb, Ali Khan and Vali Khan have the title of Ki, a title that is specific to the Iranian Kiani kings. Their most important weapons are maces, bows and mace with six prongs, which show that they were the first weapons of their ancient to fight, and their background can be seen in Avesta and Shahnameh. The use of the shouting war song as well as the Shahnameh reading ceremony was the most important factor in inciting the warriors to war, and in addition to field data, this has been confirmed based on library reports; as we see in the time of Reza Shah and the Boyer Ahmad tribes.
References
A) Library
Akbari, H. (2002). Rejal Boyer-Ahmad. Fatimid
Bahman Beigi, M. (1989). Bukhara, my tribe. Agah.
Hosseini, S. (2002). Poetry, music and literature Kohgiluyeh and Boyer Ahmad. Fatimid.
Shahbazi, A. (2019). Boye Ahmad's epic verses or mourning odes. Bimonthly of Popular Culture and Literature, 7(1), 149-125.
Siahpour, K. (2005). Unequal battle. Historical Studies, 8, 171-207.
B) Field resources (interviewees)
Janipour, Keshvad. 80 years old. Rancher, Jalil Garden Village, Boyer Ahmad, Kohgiluyeh and Boyer Ahmad. Code 3.
Kohgiluyeh and Boyer Ahmad. Code 5.
Saberi, Nikrad 86 years old. Teacher, Pehun village, Rostam, Fars. Code7.
Shakibaei, Mehrdad 63 years old.Farmer, Biara village,Dena.
Keywords
Subjects
Akbari, Gh. (1991). Boyerahmad during the history. Mostafavi Printing House.
Akbari, H. (2002). Politicians of Boyer-Ahmad. Fatimiye.
Asaditusi, A. (2014). Garshasbnameh. Bookworld.
Bahmanbeigi, M. (1989). Bukhara, my tribe. Agah.
Dostkhah, J. (ed). (2013). Avesta. Morvarid.
Falah. Gh. (2006). Pride in Shahnameh. Journal of the Faculty of Literature and Humanities. 14(2), 111-135.
Ferdowsi, A. (2014). Shahnameh. Sokhan.
Friedel, A. (1977). Cultural analysis of Boyer-Ahmadi songs (translated into Farsi by Ali Blok Bashi). Iranian Journal of Anthropology and Popular Culture, 3(4), 134-140.
Garmroudi, M. (1991). Mamasani Travelogue (edited by Fath al-Din Fattahi). Mostofi.
Ghaffari, Y. (1983). An example of the poems of Kohgiluyeh and Boyer-Ahmad people. Amir Printing House.
Ghaffari, Y. (1999). Social history of Kohgiluyeh and Boyer-Ahmad. Flowers.
Hajatpour Birgani, M. (2007). Shadows of Shahnameh in Bakhtiari. Author.
Hajianpour, H., & Siahpour, K. (2014). Reza Shah's nomadic political reflection in Boyer-Ahmad's native poems and songs. Historical Research of Iran and Islam, 15, 121-146.
Hall, J. (2011). A pictorial culture of symbols in Eastern and Western art (translated into Farsi by Roghayeh Behzadi). Contemporary Culture.
Hosseini, S. (2002). Poetry, music and literature of Kohgiluyeh and Boyer-Ahmad. Fatimid.
Iman, M. (2009). Paradigmatic foundations of quantitative and qualitative research methods in the humanities. Research Institute and University.
John Poulad, S. (2006). The story of an Iranian officer. Danesh and Shirazeh Campus.
Majidi, N. (2002). People and lands of Kohgiluyeh and Boyer-Ahmad. Reflection of Thought.
Purdawood, I. (2003). Saddle tool (Iranian ancient tool war). Myths.
Ranjbar, M., & Siahpour, K. (2014). Uprising of southern tribes in local poems and songs (1341-1341). History of Iran, 5(73), 53-82.
Razmjui, M. (1999). Battle of Georgia. Carang.
Safa, Z. (2014). Epic writing in Iran. Amirkabir.
Sarkarati, B. (2014). Hunted shadows. Tahoori.
Shahbazi, A. (2019). Beit Ahmadi's verse or mourning chants. Bimonthly of Popular Culture and Literature, 3(7), 125-149.
Siahpour, K. (2005). Unequal battle. Historical Studies, 8, 171-207.
Siahpour, K. (2009). Southern Nomad Uprising. Institute of Political Studies and Research.
Tajbakhsh, A. (2002). History of pre-Islamic Iranian civilization and culture. Book Memorial.
Taqvimoghadam, M. (1998). Political history of Kohgiluyeh. Institute of Contemporary History Studies.
Widengeran, G. (2014). Research on the cloak of dervishes and the heart of Sufis (translated into Farsi by Bahar Mokhtarian). Agah.
Adorned, G. 67 years old. Kohgiluyeh and Boyer-Ahmad. Dena. Tootnadeh village. Farmer. Code 6.
Alipour, Z. 73 years old. Kohgiluyeh and Boyer-Ahmad. Boyer Ahmad. Gerkushk village. Farmer. Code 1.
Janipur, K. 80 years old. Kohgiluyeh and Boyer-Ahmad. Boyer Ahmad. Jalil Garden Village. Livestock. Code 3.
Pardel, A. 70 years old. Kohgiluyeh and Boyer-Ahmad. Charam. Shirazi village. Farmer. Code 2.
Saberi, N. 86 years old. Fars. Rustam. Pahoon village. Teacher. Code 7.
Shakibaei, M. 63 years old. Kohgiluyeh and Boyer-Ahmad. Dena. Biara village. Farmer. Code 5.
Shariatirad, M. 61 years old. Kohgiluyeh and Boyer-Ahmad. Sisakht. Teacher. Code 4.
Akbari, H. (2002). Politicians of Boyer-Ahmad. Fatimiye.
Asaditusi, A. (2014). Garshasbnameh. Bookworld.
Bahmanbeigi, M. (1989). Bukhara, my tribe. Agah.
Dostkhah, J. (ed). (2013). Avesta. Morvarid.
Falah. Gh. (2006). Pride in Shahnameh. Journal of the Faculty of Literature and Humanities. 14(2), 111-135.
Ferdowsi, A. (2014). Shahnameh. Sokhan.
Friedel, A. (1977). Cultural analysis of Boyer-Ahmadi songs (translated into Farsi by Ali Blok Bashi). Iranian Journal of Anthropology and Popular Culture, 3(4), 134-140.
Garmroudi, M. (1991). Mamasani Travelogue (edited by Fath al-Din Fattahi). Mostofi.
Ghaffari, Y. (1983). An example of the poems of Kohgiluyeh and Boyer-Ahmad people. Amir Printing House.
Ghaffari, Y. (1999). Social history of Kohgiluyeh and Boyer-Ahmad. Flowers.
Hajatpour Birgani, M. (2007). Shadows of Shahnameh in Bakhtiari. Author.
Hajianpour, H., & Siahpour, K. (2014). Reza Shah's nomadic political reflection in Boyer-Ahmad's native poems and songs. Historical Research of Iran and Islam, 15, 121-146.
Hall, J. (2011). A pictorial culture of symbols in Eastern and Western art (translated into Farsi by Roghayeh Behzadi). Contemporary Culture.
Hosseini, S. (2002). Poetry, music and literature of Kohgiluyeh and Boyer-Ahmad. Fatimid.
Iman, M. (2009). Paradigmatic foundations of quantitative and qualitative research methods in the humanities. Research Institute and University.
John Poulad, S. (2006). The story of an Iranian officer. Danesh and Shirazeh Campus.
Majidi, N. (2002). People and lands of Kohgiluyeh and Boyer-Ahmad. Reflection of Thought.
Purdawood, I. (2003). Saddle tool (Iranian ancient tool war). Myths.
Ranjbar, M., & Siahpour, K. (2014). Uprising of southern tribes in local poems and songs (1341-1341). History of Iran, 5(73), 53-82.
Razmjui, M. (1999). Battle of Georgia. Carang.
Safa, Z. (2014). Epic writing in Iran. Amirkabir.
Sarkarati, B. (2014). Hunted shadows. Tahoori.
Shahbazi, A. (2019). Beit Ahmadi's verse or mourning chants. Bimonthly of Popular Culture and Literature, 3(7), 125-149.
Siahpour, K. (2005). Unequal battle. Historical Studies, 8, 171-207.
Siahpour, K. (2009). Southern Nomad Uprising. Institute of Political Studies and Research.
Tajbakhsh, A. (2002). History of pre-Islamic Iranian civilization and culture. Book Memorial.
Taqvimoghadam, M. (1998). Political history of Kohgiluyeh. Institute of Contemporary History Studies.
Widengeran, G. (2014). Research on the cloak of dervishes and the heart of Sufis (translated into Farsi by Bahar Mokhtarian). Agah.
Adorned, G. 67 years old. Kohgiluyeh and Boyer-Ahmad. Dena. Tootnadeh village. Farmer. Code 6.
Alipour, Z. 73 years old. Kohgiluyeh and Boyer-Ahmad. Boyer Ahmad. Gerkushk village. Farmer. Code 1.
Janipur, K. 80 years old. Kohgiluyeh and Boyer-Ahmad. Boyer Ahmad. Jalil Garden Village. Livestock. Code 3.
Pardel, A. 70 years old. Kohgiluyeh and Boyer-Ahmad. Charam. Shirazi village. Farmer. Code 2.
Saberi, N. 86 years old. Fars. Rustam. Pahoon village. Teacher. Code 7.
Shakibaei, M. 63 years old. Kohgiluyeh and Boyer-Ahmad. Dena. Biara village. Farmer. Code 5.
Shariatirad, M. 61 years old. Kohgiluyeh and Boyer-Ahmad. Sisakht. Teacher. Code 4.
