نشریه فرهنگ و ادبیات عامه
پیاپی 8 (بهار 1395)

Oral literature is a part of the non-material culture. It is a rich kind of literature and includes a variety of legends, songs, proverbs, riddles, idioms and so on. Each of these types has rich dimensions for cultural analysing. "Ara" /ærɒ/ is a common expression or term in oral literature of Sheshtamad, Sabzevar region. It denotes to a series of processes and actions and activities that using native aesthetic elements, make a ritual and ceremonial aspects to objects and affairs. This article investigates the application of this local and popular idiomatic expresion for four ritual and ceremonial ceremonies like "Nakhl","Alam" , "Asbe Chobi" and the "Asbe Hizomi" . The research question is why does a particular action become a ritual and ceremonial act and the symbolic experesion of it become a ritual or ceremonial idiomatic experesion. The results indicates that each of these ceremonies show certain cultural and social meanings. "Ara" as an idiomatic expression is for highlighting the importance of the ritual and ceremonial meanings ,concepts and in general the importance of that social ceremony, art and aesthetic also is for showing this importance. This highlighting is with the transition from the realm of everyday life to social, ritual and symbolic life, so this idiomatic expression can be considered as a mixture of art, ritual and ceremonial concept. Moments of human life represents in social dimensions of the communal spirit of society. Due to the enormous significance of social reproduction and representation, the society benifies from main and the most important elements of itself ,that is art and aesthetic and ornamental elements to represent itself.

A field study in regions which have stayed intact demonstrates that mythical beliefs are still alive after centuries and continue to live with some changes. Such beliefs are interwoven in the people’s everyday lives and effect all their dimensions to a degree that one hardly can discern them from each other. The authors’ field studies demonstrate that in Kohmarreh-Sorkhi region shows that a part of the people’s mythical beliefs in this old area have stayed unchanged. This region is one of the richest resources of myths and ancient beliefs in the Iranian plateau with string connections with myths and old beliefs of the Iranian and Mesopotamian peoples.
In this article we have tried to examine a part of these beliefs in terms of the myth of fertilization and the fests of water in three sections: the historical background of Kohmarreh-Sorkhi region; the myth of fertilization; 3) the fests of water.
Its worthy to mention that we have also tried to figure out the probable similarities among these myths and myths of Iran or other cultures.

Apart from the important role of playing in a child’s life which, according to Mili Champ, helps him to become a man (person) and in spite of the very important roles of playing in the child’s body, treatment (therapy), cultivation, and social and moral development, literary value and role are appeared only in some games called word play. These games linked with the minds of children, teenagers and even adults are found in the scope of didactic literature because such games, while maintaining entertainment and recreation aspects, are effective in their mental and language training as well.
Word play’s main genres include riddle, wordplay, so called oral literature. In this study, in addition to classifying the important genres of Ilamians oral literature into riddle, wordplay, song-game, fable, and long and short narratives, some literary aspects of Ilamian-Kurdish song-gams and wordplay have been analyzed and described to illustrate the literary significance of these genres.
Results of the study show that ancient syllabic meter, Alliteration, pun and considering natural elements of their authors’ environment are among the most important literary characteristics of these word plays.

Metamorphosis means the alteration of shape, essence, nature, and substance of real or imaginary beings; in other words transubstantiation, transmogrification and transmutation, the other meaning of which is transformation and alteration of structure, foundation of existence and lawful identity of a person or a thing by utilizing supernatural powers.
Imad Bin Muhammad Al-Sughri is one of the writers of eighth century and of Sultan Aladdin Khalaji’s amanuenses. His book, “Javaher Al-Asmar”, is a lyric legend which is written in allegorical language and a simple prose and contains novelty and bon mots of its own. The main content of this book is “women’s slyness”. Narrator of the story, “Tooti” (means Parrot), relates one hundred stories in fifty and two nights.
Javaher Al-Asmar and its numerous and exuberant legends has of structure and subject, attributes, and the purpose of composition of this study, in research theoretical frame, is to strive to explore and illustrate the most important types of metamorphosis, with descriptive-analytical and unfailing approach, in the relation of Javaher Al-Asmar’s legends. In a glance we can say that most metamorphoses were in transubstantiation of inanimates to animate beings.

The study of oral culture is Considered as a part of Comparative literature. This approach has been more emphasized in American school of comparative literature. Under this approach, the folk and oral culture is full of legend having the reliability to research in this field. One of the legend that has an ancient cultural and historical background among the Kurdish people-and other people-is the legend of king Jamshid. The present paper intends to deal with the symbolic functions of the characters and hero of the legend and the beliefs, faith, and rituals of life of that region. Furthermore, It has been tried to reflect on the differences and similarities between oral literature and written literature by utilizing comparative literature framework. The basic findings of this research also shows that oral and folk culture can have a valuable presence in the evolution and enrichment of the national culture-which are among the fundamental objectives of comparative literature.

Family is one of the most important kernels of society that was noteworthy in all ages and marriage as the most essential step in the formation of this kernel has a special place among all generations. Finding a partner who causes feeling fortune and happiness is most highlighted human's dream that man try to fulfill. The need for peace and prosperity in folk literature has a wide appearance. Also there are lots of tale, proverb, song and etc in popular literature in Iran that those formed according to marriage.
In this article we try to study the formation of marriage and identify the collective imagination in this country with analyses the stereotypes and repetitious nodes.
The dominant issues in this folk tales are stereotypes such as jealous, love at a glance, marring the poor girl and prince or poor boy and princess and etc. there is an evil agent often that is obstacle for marriage but at the end, joiner is the hero with the help of good or supernatural agent .

In Ilam Kurdish culture, like Jalali Calendar, there are 12 months which are completely different from Jalali Calendar months from the viewpoint of beginning time and naming .In this culture there are three months in each season, each of them lasts for 30 days. In Ilam Kurdish Culture the season of the fall is posterior to the summer.
Among Iranian ethnic groups, and especially among Ilam Kurds which is the focus of this research the spring contains the most traditions of chronometry in comparison to three other seasons of the year. None of them contains the various occasions which are found in spring. The occasions of this season are not equal to all of the occasions which can be seen in the remaining season. The beginning and the end of spring for Ilam Kurds are not the same as for solar calendar. The spring and the new year in this region starts from the second day of Bahman with the month of Gia Barik (when the plants are newly grown) and contains the ceremonies of ''Shali Mali'', Ash-i Keiwanouy-i Awal-i Wahar (the soup prepared by an old woman for the beginning of spring) in 13th day of Bahman ''Shalah o Sheixali'',the Ceremony of Ga Heul (a cow with light red color),''Chel Bera'' (forty brothers), and Bezen Gotegah (A goat having sharp-pointed short ears) in 15th of Bahman Occur in this month. The months of Gia-Jeman (when the plants start growing) and Nawrouz Mang (the month of the new day) Whose names have been derived from the nature, are the other two month of spring season with a great deal of splendid ceremonies. The 6th of Ordibehesht is the day when the spring ends. The five days of Pentad (Panjeh) which are the religious aspect of this calendar, are the delicate points of Kurdish calendar.

Abu Tāher Tarsusi is one of the literate and eloquent narrators in Persian literature that has been known by two published narratives called, Darabnameh and Abu Moslemnameh. A theory has been given already about his historical identity and assignment to the court of Sultan Mahmud of Ghazni. For the first time, this research has attempted to propose other possibilities during the first theory by newfound documents that obtained from the other Tarsusi’s narrative, called Qeran Habashi. This paper analyzed in three parts of great Shahnameh, Gitinama Minar and twofold sources along stating some reasons and the results of this research indicate the Abu Tāher presence between the ends of the Ghaznavid dynasty to the middle of the Ghurid reign. Based on this article evidences, Qeran Habashi was the last Tarsusi’s work and its hero is another desired and idealized figure of sahib Qeran Sultan deeds, Ghiyāth al-Dīn Mohammad Ghurid, that her mother called him, Habashi.