valiyollah nasiri

The present essay seeks to understand the relationship between religion and modernity in the Qajar period. The lack of awareness of modernity on the one hand and the modernization of the society on the other hand, set the conditions in such a way that the components of modernity are needed so that the society moves from the traditional state to modernity. In this period, which was the origin of modernity in the West and the flow of development naturally took place in the advanced industrial countries, and the industrial and advanced countries of that time were led to development from the many conflicts between the three centers of political, religious and economic power, after the war In the second world, when the flow of development tried to enter the non-developed countries and they were faced with structural and territorial barriers and the lack of legal and legal guarantees, they turned into countries against the flow of development. In the country of Iran, the process of development started with the constitution, but at the same time, many factors were the main obstacles for this development by fueling social, religious and political discontinuity. In the present essay, which was written using the method of library and content analysis, it tries to explore the components of modernity and their relationship with religion in the Qajar period. The results show that industry and technology, new schools, freedom, law, parliament and constitution, equality and modern army are among the most important and necessary components of modernity for the Iranian society of the Qajar period, and on the other hand, aspects such as thinking Religion in Iran during the Qajar period, tyranny of the Qajar period, fatalism and economy were the most important obstacles to the entry of modernity into Iran during the Qajar period.

The Bakhtiari tribe is one of the original Iranian tribes with a deep-rooted and ancient culture. The majority of their cultural heritage is oral, reflecting the history, emotions, and feelings of this tribe. Since access to Bakhtiari vernacular literature has been limited in written form, the tribe's connection with urban society and the emergence of modern poetry schools in written form have played a significant role. Therefore, in order to understand the impact of this poetry on the general culture and society's interest in it, first, the lives and times of the poets must be examined. This research, using a descriptive-analytical method, explores the life of Darab Reisi and his inclination towards poetry. The findings of this research indicate that the connection with urban society and the establishment of modern schools in the Bakhtiari tribe, as well as connections with other cultures and societies, have been effective in shaping the perspective and written form of poetry.Bakhtiari vernacular literature has been limited in written form, the tribe's connection with urban society and the emergence of modern poetry schools in written form have played a significant role. Therefore, in order to

 The present research introduces us to the ancient and traditional style of marriage. Many customs that have been removed from memories and added to memories with the advent of modernity and under the pretext of civility and modernism. The present research depicts a corner of the mentioned culture in Meshkinshahr - a part of the territory of Azerbaijan, Iran. The purpose of this writing is to reflect the traditions of the past in the manner and manner of common and common marriage traditions in the past. The method used in this research is descriptive, documentary and field. This research examines the different stages of the marriage process from courtship to beautiful wedding celebrations in the past and present. Parents play an essential role in this connection. This article intends to provide the readers with clear views about marriage customs and celebrations that may never be repeated. 

The analysis of anthropological issues in the context of Al- Baruni discourse constitutes the most important issue of this article. One of the anthropological scientists, who more than a thousand years ago was able to develop this discourse in his time based on anthropological components, is undoubtedly Al- Baruni. His concepts and data can greatly help this research in reaching its goal. In this research, which was carried out with the library method and content analysis, Al- Baruni was found to be a scientist with a style and method in the sciences, and he was systematic and systematic while classifying the sciences. Al- Baruni had a precise understanding of the method in science and he did every science based on his own method. Therefore, his purposefulness caused the formation of his intellectual and theoretical foundations. Al- Baruni had a truth-seeking spirit and a creative mind in such a way that he did not accept any material easily and did not accept it easily until he first tested it and put it to the test. He measured each science with his own method and expressed the results of it. In anthropology, he used the method of observation, participation, non-valuation of prejudice and everything he saw without By interjecting his own opinions, he expressed it And the importance of the current research shows the style and method of Al- Boruni in the discussion of anthropology.

Wittgenstein’s narrative of religion, faith, and its relation to practice has led to one of the important approaches in the contemporary philosophy of religion, influencing many researches in the humanities and social sciences; Thus, Wittgenstein’s view in this regard deserves more careful consideration, reassessment, and preparation for application in society. The present research method is descriptive and a kind of content analysis. This article describes and analyzes the truth and nature of faith and its relation to practice based on Wittgenstein’s later works, including Philosophical Investigations, Culture and Value, and Lectures on Religious Belief. It is inferred from Wittgenstein's scattered works and lectures on religion that he was concerned both in thought and in practice with the relationship between faith and action, albeit in his own way. The use theory of meaning, which is the basis of his later thought, has been brought up for this purpose. Using his own terms “use theory of meaning” and the metaphor of “language games” and “the form of life”, Wittgenstein explains that religion is an interconnected system composed of faith and practice, and that the two are concomitant and cannot be separated.

Some symbols such as the "Bardekel" have a special place in Bakhtiari culture as a spiritual symbol which is analyzed based on the views of Mircea Eliade in this article. The research method is field-library and qualitative content analysis. According to studies, the "Bardekel" symbolizes oath, fertility, rain, need, guardianship, and resurrection. By examining various sources and analyzing mythological symbols, "Bardekel" has religious and spiritual roots in the Bakhtiari people in ancient and post-ancient Iran. Research shows that the people of this land, who are mainly nomads, seek to instill meanings that are very effective in their lives by stoning the hills overlooking the Imamzadehs. Eliade believes that when the symbols of the sacred appear in the form of worldly affairs, they establish a dialectical relationship between the sacred and the worldly, and that there is a transformation of the worldly into the sacred in the subconscious mind of man who is fully aware of it. Therefore, in this research, based on the relationship between the sacred and the worldly affairs, we seek to induce the meanings and effectiveness of this symbol in people's lives.

Rumi is a prodigious verse in the breadth of thought and the power of expression. Undoubtedly expressing narrow rules and heavenly meanings in the form of anecdotes and allegories, poetry is one of Rumi's unparalleled skills. In his mystical view, Rumi describes the dimensions of life (worldly and afterlife) in the form of poetry that only general and compassionate intellect can understand. In this paper, which has been done by content analysis and descriptive-analytical method, the meaningful components of life have been explored from Rumi's point of view. Rumi collects philosophical and mystical components of life and explores them from various aspects such as material, spiritual, worldly, eternal, animal and human. This article contributes to these components and explores them from the perspective of the Mathnawi spiritual pastor. In this paper, components such as sadness, happiness, self-knowledge, death awareness, etc. are discussed from Rumi's point of view, and their role in life and their meaning in life are discussed. Perhaps it can be said that one of the most important teachings of Rumi regarding the meaning of life is self-knowledge, the purpose of our life is to know ourselves and to examine ourselves. Rumi believes that in order for man to have a correct understanding of the meaning of life, he must know himself, then he will know that existence and the God of existence are all in him, the treasure and treasure that man seeks is his soul.

The purpose of this study is to reflect the social status of Bakhtiari women through clothing before marriage, during marriage and after marriage. In this article, based on the view of anthropologist Van Janp and analysis of this view, we will deal with Bakhtiari women's clothing. In rites of passage, the etiquette is the transition from one social situation to another, which may vary according to different ethnicities and cultures. In Iran, there are different ethnic groups, each of which has different rites of passage. This article focuses on the customs of the Bakhtiari people (one of the tribes of Iran), has tried to study and analyze the type of clothing of Bakhtiari girls in three stages before marriage, during marriage and after marriage. The present paper is a combination of field and library methods, documentation and content analysis. The results of the study show that women in Bakhtiari culture choose their clothes based on their position and status and pay attention to color, clothing decoration and appropriate to the seasons of the year, and Bakhtiari women and girls by changing the type of clothing in each stage of life finds a new position in the process of socializing. The color of clothes and the type of clothing of Bakhtiari girls and women at every stage of life, reflects the responsibilities and expectations that they face in each period of life, according to biological and natural conditions. The type of clothing worn by Bakhtiari girls and the different meaning of the color of these clothes have made their culture different from other Iranian ethnic groups.

Introduction:

 Everyone's life depends on a method that he chooses as his lifestyle so that it either causes human growth and perfection or provides destruction and decay.

The purpose of this study is to investigate the harms of cyberspace in the life style of Iranian ethnic groups with a case study of the Bakhtiari people.

This research has been collected by using the method of descriptive-analytical libraries by studying different views and points of view in this field. Therefore, the present article deals with the purpose of describing and analyzing the various harms of cyberspace in terms of ethnic life and has been extracted by a descriptive-analytical method with the policy research model of the mentioned dimensions.Geographical area of research The present study is responsible for investigating the causes, roots, contexts, components and consequences in a scientific and integrated way.

The findings show that duct space has a great impact on people's lifestyles. Actors in this field, while targeting users' thoughts and beliefs, try to change their lifestyle.

The use of cyberspace and the pervasive technology of the Internet, as a scientific advancement and facilitative tool in human life, is a desirable and undeniable necessity. This emerging phenomenon, like other technological phenomena, along with the many benefits and services it has provided to human society, has cultural risks and undesirable religious harms, especially for tribes and clans, which can be carefully planned and properly addressed. He was safe

In folk tales, especially in myths, the characteristics of some female characters can be adapted to the female characters in mythology, which can be said to be metamorphosed by the same characters‌. Women are in myths, or in their construction and characterization, female mythological characters are used as archetypes‌. In addition, in other issues related to women such as family formation, fertility and childbirth, sacrifice, human-plant relationship, can be found the influence of mythical attitudes that the purpose of this study is to examine these issues‌. And is the face of female myths in written folk tales in Bakhtiari culture‌. 

In this study, the method of selecting sample stories was purposeful selection‌. In the studied works, there are many stories with mythical bases, among which, according to the presence of female characters in the story, fourteen stories were selected and studied‌. The method of analysis is also a qualitative method with the aim of description and analysis‌.

Based on the similarities between the character of the crescent and Anahita, it can be said that Anahita has found a fictional form in the character of the crescent or in the processing of the character of the crescent, this goddess has been considered as an archetype‌. Given the role of stories in institutionalizing culture in a society, the existence of a role model such as Crocodile / Anahita leads storytellers, especially women, to attributes such as healing, helping, wealth‌. To be rich, to have the aspect of holiness and beauty.The character of Tamti in Bakhtiari folk tales has two important characteristics, wise and guiding, which are also the most important characteristics of the goddess Chista‌. Also, the prevalence of different narratives of this character in Bakhtiari culture can indicate the type of desires and tendencies of women in Bakhtiari culture, ie having an active role in life and especially having the two attributes of knowledge and guidance.The character of a beautiful woman, the story of "beautiful woman and hunter", can be a fairy in myths, whose presence in common stories in Bakhtiari culture, shows in this culture, in addition to a sacred look at There is also a kind of negative attitude towards women; That a woman is a seeker of pleasure and in this way, they may endanger men.The adjective attributed to the head of an ax saw in the story of the same title, whether we compare her with the demon Bushesb or with the demon of anger, indicates a negative attitude towards women in Bakhtiari culture; That a woman can keep men away from the path and away from spirituality and thus, cause their destruction.In the story of "Dragon and the Wicked Woman", Nizan has more dominance than her husband‌. 31)‌. In the field of marriage, during the matriarchy, it was these women who chose their husbands (Mazdapour, 1978: 105)‌‌. In the story of "Lazy Pazardaloo" there are signs of this issue; As in this story, Bibi Akhtar, the daughter ofQalandarshah, chooses her own husband (Limuchi, 2006: 78)‌.In other ways, the man travels for various reasons, such as war, invitation, or conspiracy, which leads to a foreign country‌. He meets a woman in a position, for example, at a party or a party, and thus love is formed between the two‌. A woman's romantic invitation to a man is a common feature of this type of love story‌. Eventually, through the mediation of several people, love leads to marriage, in which the man either stays or intends to return (see: Mazdapour, 1975: 99)‌‌. In the story of Alimisheza, Alimisheza escapes from the house due to a stepmother's conspiracy and enters a new land‌. One day he takes off his ugly clothes and swims in the river when the king's daughtersees him and falls in love with him‌. Through the girl's father, Ali Mishuza is invited to the palace and the king's daughter marries him.For Fraser, the killing of a man-god by a woman-god was one of the signs of feminism among the ancient tribes‌. God becomes a wife with a goddess and always God and not the woman of God finds a sad destiny (see: Fraser, 2013: 438)‌‌. The depth, and self-sufficiency of this idea, has continued in myths and folk tales with all the transformations and transformations‌. Traces of this can also be seen in the story of "Jikumjikum confused, who has not turned his back"; As in this story, the stepmother in the position of the goddess, orders the rejection and killing of the stepfather, in the role of the man of God‌. After the death of a man of God, they mourn for him that in this story, the son's sister buries his brother's bones under a tree and begins to cry and lament for him (cf‌. Limouchi, 2006: 97 )‌‌. After weeping and wailing, the man of God is resurrected.In Bakhtiari culture, in order to be blessed and avoid evil products, the act of sacrifice was performed‌. There are also beliefs today that show that girls were used to ward off disasters and rebellion; For example, if a loved one becomes ill, in order to ward off the disease, a girl is wrapped around her head and they pray that the plague and disease will be transmitted from that person to this girl‌. There are also signs in folk tales according to which it can be said that in order to get rid of malice from agricultural products, a girl should be given to a demonic force in order to protect the products from that force‌. In the story of "King Jamshid", when the father goes to the farm to harvest the crop, he encounters a snake that does not allow him to harvest the crop‌. The snake suggests that the old man should marry one of his daughters in order to allow her to harvest‌. The old man tells the girls that Mahtab accepts his little girl‌. He goes to the snake and marries her‌. In this way, by giving the daughter to the snake, the father and other sisters pick the wheat and remove the rye from the agricultural products.

In the fourteen stories studied, some of the female characters are transformed characters of goddesses or female demons in Iranian mythology, or it can be said that in the creation of these characters, goddesses, female divans and fairies ‌‌, has been considered as an archetype‌. Another feature of female myths in ancient Iran was the issue of motherhood, which in Bakhtiari stories can also be some of these features such as decision-making in family affairs, choosing a husband, wife of the martyred god and involvement in He found agricultural work‌. There are also some myths about women, such as sacrificing them to stay away from agricultural products‌. In terms of function and showing the kind of attitude towards women, the use of goddesses as an archetype in these stories, causes a desire to have wealth, fertility and help, based on the story of the godmother and the goddess Anahita‌. And based on the story of Al-Azangi, Jirnal, and the goddess Chista, the personality of guidance and self-awareness should be institutionalized as a female way of life in Bakhtiari culture, and women should move towards such traits‌. The reflection of mythical ideas about women in stories such as Lazy Pazardaloo and the Princess and the Colorful Gardens, causes women to turn to independence, especially in the field of marriage, and based on the story of Dede Pollen to Sholar, Play an active role in life outside the home‌.

Throughout human history, some nodes have had a lot of sacred value. This has been the focus of religious historians since the nineteenth century. These studies, from Fraser to Eliade, have been largely based on magical practices and beliefs, especially with a symbolic approach, and in recent years have focused on the symbolic value of nodes and their function in the context of everyday life. In this study, sacred nodes, from the perspective of geographical and cultural breadth, from mythological to religious beliefs and their symbolic meaning, which imply a complexity, connection and hidden secrets, are considered and its purpose, Achieving common ground and general format in different areas. It seems that sacred knots, which are the result of human activity to influence supernatural factors, are within the general framework of sacred bonds and covenants. The knot, like the covenant in the Abrahamic religions, is a sign of a bond with a formal, vital, and serious covenant that has had a decisive effect on human life. This research is a qualitative research and has been written using written sources.

Tolerance means grace, tolerance, softness and in words, means avoiding conflict with a person for the sake of his evil. Allah Almighty, in the Holy Quran, mentions tolerance as blessing. Tolerance has a very important place in the life of the family and the human community. If one does not confer with others and, in hardship and hardship, treats others with anger and anger, he will strike both social trust and his moral and moral well-being. Tolerance has a very constructive role in the family and social life of man. Life is full of misfortunes that human beings go with. If a person does not endow the building with tolerance and, in difficulty and ruggedness, treats others with cruelty and violence, it will harm both social and moral well-being. The purpose of this research is to study the different domains of tolerance in Imams. For data collection, the library method has been used and the data are analyzed using descriptive method and content analysis. The results of this discussion They include: in the virtue of tolerance, there are many virtues, such as humility and humiliation, selfishness, patience and self-restraint, anxiety, lack of vengeance, avoidance of anger, avoidance of war, avoidance of indignation and attentiveness. These moral and educational virtues are an example of the traits that bring man in high and high grades in the world and the Hereafter.