نشریه فرهنگ و ادبیات عامه
پیاپی 17 (آذر و دی 1396)

Public medicine and it’s principle and philosophy is one of the important subjects in culture and literature of Iranian which investigating that, reflects the invisible parts of public culture. In this study, while focusing on the customs and traditions of Larestan region, it is tried to investigate and study the childbearing’s customs in different aspects in this area to reveal and identify the ideas and beliefs of public medicine within explaining the perception and worldview of public.
Any customs related to childbearing, birth and naming somehow convey the subject of transition or entering to a new degree, too. In fact, by passing any stage and going to a new stage of life, we witness finding a new identity which forms the process of sociality of human. Anthropology of beliefs related to childbearing, birth and the stabilizer customs and traditions of that, make us familiar with the important parts of cultural life of an individual in the process of sociality.
This study tries to proceed to this important case by using the field data in Larestan region. Since, by developing the modernizing process, most of their traditional beliefs, customs and traditions are declining, exhibiting of these customs is necessary in order to recognize the cultural past of people in different parts of Iran.

The Experiment is one of the important and repetitive motives in Iranian stories and is presented in them by different methods and for different purposes. These experiments usually are presented in the stories as a condition which should be overcame by the main character or other characters in order for them to achieve their wishes. The experiment is regarded as a tool for examining abilities of the characters or a circumstance in which their inner aptitudes are realized in the story.
Although these experiments are very different in the surface, but some common signs and characteristics can be observed in all of them which make it possible for the researchers to categorize them. In this article, the authors have chosen totally 237 stories among Iranian stories and intend to offer a categorized pattern for identification of the types of experiments in the Iranian stories by studying their ingredients. (Including the examiner, the examinee and type and purpose of the experiment).

Among the works that we know as folk literature, proverbs are one of the best areas of research on the ideas of native speakers of a language. In fact, these works are parts of the literature of every country that people consider them as the best way to express their common ideas and use them as the expressive language of their psychological states. Thus, contrastive analysis of English and Persian proverbs, focusing on the subject of women, and based on Proverbs and Mottos (Amsalo Hekam) and Oxford Dictionary of Proverbs, would represent the mindset of English and Persian native speakers, especially where the thoughts of Alfred Adler and Eric Berne are the basis. Contamination in the psychology of Berne and Fundamental Error in the psychology of Adler would prepare a background for the present study. Detailed statistical examination of the proverbs based on the mentioned thoughts, would pave the way for finding the status of woman in the proverbs of two languages. Contrastive analysis of the mentioned sources shows that the percentage of Contamination and Fundamental Error is high among the proverbs which were related to women in both languages. But, the frequency of normal proverbs in Oxford Dictionary of Proverbs, is 14.035% more than Proverbs and Mottos (Amsalo Hekam).

Shahnameh position experienced many ups and downs in last century among the people. During the Reza Shah this literary text used as a supporter for his nationalist policies. They took some of patriotically verses to promote a sense of nationalism among people. Aalso during the second Pahlavi Shahnameh used to showcase the grandeur of ancient Iran and its traditions for other countries and civilizations. Nearly can be said they took advantage of Shahnameh in all national celebrations and festivals. For this reason, people from the people that were not aware of the Shahnameh truth were away from the Shahnameh gradually. They also saw the Shahnameh as one of the royal Instruments and should be considered outcasts.
On the other hand, replacing rreligious ideas instead of nationalist ideas as well as migration of some eminent researchers of Shahnameh Led the literary text is more unkindly. In this study, we will discuss this issues.

Of the most famous proverbs of Iranian people one is this: the end of Shahname is happy. This is used when something evil happenes for someone to give him a ray of hope. As it is obvious the Shahname ends with the attack of Arabs, the question is how the end of it is regarded happy? Some critics take the word "happy"as verbal irony, some other critics take "happy"'s original meaning: a critic relates the proverb to the triumph of Kaykhosro over Afrasiab. Some critics relates the meaning of this proverb to the fact of sharing candies by shahname singers (Naqaal) after their ceremony of citing the poem. A critic believes that the fact that Ferdowsi ends this great book was a kind of happiness. The article in hand believes this proverb refers to the reveng of Yazdgerd the third's murderer. Avenging the king's murder was sacred in Iranian thought, and this is seen in different parts of the Shahnameh. Therefore, since Bizhan by killing Soory takes revenge of Yazdgerd, they call it happy ending.

Shahryarname is one of the Heroic Epics after Shahname that is related War of kinship. According to this system,shahryar bickered with faramarz’Sam and after that he huffed and comes out from sistan and goes to india , where after showing his virtuousness , again returned to Iran and encountered with his family . Also in this system, several accidents fortune for the hero and other family members. all known manuscripts is not compelet and what has been published is less than a third of the whole system. Unfortunately, in all scrolls of shahnamah that has spread and also in the total stories of Ferdowsiname is not independent narrative about shahryar. What is in these sources of this hero come down to us is a number of short stories. The author surveyed the newfound version of the system and found that some traditions shahriyarname is at the earliest scroll Shahname with the difference that it has changed the names of some of the heroes of the story.
First of all in this article, summary narratives of Shahryarname introduce with a newly discovered manuscript then reviewed all the traditions of this system is manifested in popular literature in Iran.

Apology is an important social-pragmatic phenomenon in politeness field of study. This paper explores the apology strategies in Kurdish language by qualitative and quantitative methods. It sheds light on analyzing the data collected with the discourse completion task from 120 Kurdish subjects, supported by 24 interviews during 2016. The participants are divided by gender into 60 males and 60 females in the DCT data; 12 males vs 12 females. The results show use of similar apology strategies by both gender groups over situations, but with proportionally different frequencies, except in certain situations due to gender differences. In addition to gender as a striking social variable in Kurdish culture, the study also explores the significance of age and social status of subjects in conceptualizing apology acts. The study also displays the effect of the apology recipient’s social features on the subjects’ conceptualization and their obligation to apology. The clear significance of the apology supporting sub-strategies is also revealed in the study. The findings of the study are not consistent in many cases to those of other researchers, mainly western ones, with regard to the effect of gender and the use of responsibility strategy as an essential strategy other cultures. the study shows the collective features of the Kurdish culture which make them apologize differently, in certain situations, from other cultures. Furthermore, the study demonstrates that the diversity of the apology strategies is based on the nature and severity of offence that can vary according to social norms prevailing in Kurdish culture.

Literary nonsense is a genre in children literature which is neither devalued nor forgotten in the course of history. Rather it has always been delightful and enjoyable never forgotten. This study introduces Persian literary nonsense and analyzes the characteristics and techniques of this genre which make it constant, interesting and pervasive among children.
This research is done within the qualitative paradigm utilizing the methodology of Mayring's (2000) deductive-inductive content analysis. The samples are divided in to poetries and stories. For poetry the contemporary nonsense poems in the book of Iranian Folklores (1346) are selected. As for the stories a group of folkloric legends categorized by Khosronejad. (1389) were selected. The criteria for the researcher was correspondence with nonsense characteristics.
It is concluded that Persian nonsense works are mostly engaged with form and language structure. It also demonstrated that nonsense works--both poetry and story-- enjoy the most fundamental and primary elements of children poetries characteristics which are implied in language constructs and rhyme, since the best way for language communication with children is through rhythm. The remarkable feature of nonsense stories is an approximation and amalgamation with poetic language of this genre. Nonsense acts as the alphabet of children poetry.
Regarding the quality of being nonsense, the studied poems and stories can be categorized into these classes: syntax nonsense, semantic nonsense and pure nonsense.

This study explores the concept of women in Lori's proverbs with emphasis on gender inequality. To analyze the issue, From the perspective of Barrett's semiotics, discourse analysis Laclau and Mouffe and interpretive Geertz was used. Approach and methodology, Qualitative approach using both documentary study and in-depth interviews with people (men, women) over age 50 were qualified. These individuals selection methods, and interpretation of data, respectively, based on procedure of purposive sampling and analysis is thematic. The data examined, common proverbs in the dialect Lori mamasani, in particular, has been associated with gender inequality. Categories of Analysis proverb can be around subcategories woman superficial, humble, tool, obey the orders, seditious and Telltale, and category or axis signifier " the other inferior" category and analysis. According to Emic look at the analysis of themes and the interviewees, Representations of women in proverbs Larry, to the formation and strengthening of a sexist language and gender discriminatory practice has resulted in the target population. As far as gender language, according to Barthes, the shape of mythic taken and on the basis of discursive look Laclau and Mouffe, A clear boundary contradict between our (male) as sex superior, and the other (women) as inferior sex has been drawn and consolidation. Finally, such an image can reflect gender inequality and the prevention of women's access to positions of their social life is important and valuable.

Lalaei Irani and Alah Tajiky are verses due to mother's emotions of public literature addressing children, besides it is dis-normalization that are affective methods of making outstanding, disfamilairization that is affective approach especially in poems. Such method is used by authors of Lalaei Irani and Alah Tajiky, they have them disfamilar, in order to make the audience's mind entangled in outstanding, intellectual and artistic collection of poems, making it more pleasant. This study aims to assign the methods of semantic disnormarlization in Lalaei Irani and Alah Tajiky due to descriptive-analytical method in the light of comparative literature in the form of structuralism and Linch's model of disfamiliarization. The most important meta-normalization meaning semantic disnormalization has been examined Lalaei Irani and Alah Tajiky. The selection of the present study statistical society is based on 700 frequent hemistiches from Iranian lalaeis as well as 700 frequent hemistiches from Tajiky Alahes that shows the kinds of semantic disnormalization such as; objectification, fluentification, animal-based, experience-based and plantstification in the mother's verses in which plantsification is more visible than other. The use of different disnormalization transfer the mother feeling, poetic emotion, and finally, the audience's reception becomes more effective than the audience mind especially children feel the poetic beauty and semantic emotions more.