نشریه فرهنگ و ادبیات عامه
پیاپی 24 (بهمن و اسفند 1397)

The reasons for the appearance of death and the reaction to it are different for the various characters of the story. This question becomes obvious when his hero or his beloved is dead in the middle of the story. The end being favorable to the requirements of folk tales, the narrator finds a way to tackle this problem and it is the return of the dead to the death. In this paper, the author has tried to look at the story of the return of death and its relationship with folklore in stories. The statistical population of this research includes a variety of stories whose content is the return of death. First, by studying Ulrich Marzolf's book entitled “typology of Persian folk tales”, 12 stories have been identified. Various stories of these stories have also been found in popular sampling books and analyzed through content analysis. While studying these stories, the author of the present study discovered that the narrator has used the idea of a return to death either to make the story more suspicious and beautiful, or to convey a particular message to the public in its history. The passage of time, new discoveries of humanity and historical events have undoubtedly contributed to the development of these stories. Finally, through content analysis of the stories, it is possible to conclude that although the problem of the return of death has taken many forms over the years and that its evolution goes from myth to magic and from magic to religion, the major theme which is return from death has been the fix element in different narratives.

Entrepreneurship develops in environments where the values and beliefs of the environment are appropriate to the culture of entrepreneurship. Therefore, it is essential to recognize the culture of work and entrepreneurship within different ethnic groups. Proverbs can be very effective in this regard because they are the manifestation of the values and beliefs of each ethnic group and their attitudes towards different issues, such as work culture and entrepreneurship. By adopting the method of content analysis, the purpose of this study was to explore the culture of work and entrepreneurship based on counterfeits in Bakhtiari culture. Compassion, responsibility, care, fidelity, gender, creativity, legality and rationalism are the elements of the culture of work in Bakhtiari culture. The results of the study show that, by the multiplicity of examples of Bakhtiari culture, these values and beliefs about work and entrepreneurship are institutionalized, that one must be responsible for the conduct, perseverance and hard working. These attitudes are in line with the entrepreneurial culture, but the positive attitude towards fanaticism, the focus on the point of reference and the negative attitude towards women's creativity and work, including weaknesses in the culture of work and entrepreneurship are found in the proverbs of Bakhtiari, which do not correspond to the entrepreneurial components.

In this paper, the authors have tried to describe the rituals, customs, and rituals of mourning mentioned in two books of Galin-Khanum and Jawami ul-Hikayat tales, which contain the stories on the theme of death in folk tales, and how the ancient people are dealing with their grieves when disappearing one of their close relatives. Galin Khanum tales book contains 110 Persian tales and the book Jawami ul-Hikayat consists of 46 narrations, both of which are written in the folk tales. The result of this research which is based on bibliographic and descriptive-analytic resources, suggests that our ancestors, based on what has been mentioned in the works, have reacted to this inevitable event. The latter has been associated with ritualistic and cultural concepts of the community. These traditions are totally relevant and deserve to analysis. Behaviors like taking a black handkerchief in hand, tying a narrow black armpit to arm, blacken the royal palace etc. are among the rituals which are In some way, the expression of the continuation of life after death, the demand for forgiveness , mercy for decease and the creation of hope and motivation for the survivors.

The story of “Kush Pil Dandan” in “Kush Namah “has been consisted of several important parts. The story of “Kush and Darnush “ , “ Abtin and Franak “ , “ Kush – Zahak’s brother “ , “ Kush’s battles in China and India “ , “ Kush’s battles in West” and finally “ Kush’s repentance” story. Based on these sections, the stories entitled “ Abtin and Franak “ , “ Kush – Zahak’s brother “ , “ Kush’s battles in China and India “ , “ Kush’s battles in West” have been frequently quoted in story scrolls. This paper will only examine "Kush’s story- Zahak’s brother and “Kush Pil Dandan’s battles in the west” in eight story scrolls. However, there are some important notes in these texts. Therefore, this paper, using a descriptive analytical method and based on the resources of the library, tries to analyze this issue by analogy. It should be noted that Kush has entered a number of different names, such as Kush, Ears, Bough, Nishad, Nayriz, Qatran, as well as Pildandan and Bil-dandan in narrative texts.

Lullabies are popular children's songs that are full of maternal femininity and express the mother's goals, aspirations, sufferings, sorrows and mourning, based on cultural systems and social behaviors that stimulate children's emotions. The present study examines Persian lullabies through textual signs based on critical theory of Norman Fairclough analysis at lexical level using descriptive-analytic research methodology. The corpus of study consists of 1000 hemistich whose application frequency is the basis of this selection. The results of the current research showed that different kinds of lexical classification have been used in this type of song, but the frequency of use in colloquial language is higher than that of other varieties. While the mother's speech has come to express social realities such as patriarchy, gender superiority, spouse disloyalty, poverty and critical economic conditions of the time, they are presented in the form of plaintive and linguistic words with amorphous linguistic language. Accordingly, lexical items of lullabies have an effective role in creating the poetic sense and transferring the maternal sense (fear of the future, hope for the future, repugnance, solitude, and ultimately acceptance of the audience). As the expression of the reality of society in the form of folk words, the child's full understanding of the social, cultural and political realities, as well as the influence of the word of the mother on his mind (the child), have been completely described.

Bidel Dehlavi’s poems- as one of the prominent figures of Persian literature who was living out of Iran’s geographical frontiers – include popular culture especially Iranian culture. In the present study, his poems will be examined from the view point of the crystallization of popular culture. It was demonstrated in the first chapter that although he is a non-Iranian poet; Bidel Dehlavi was strongly influenced by Iranian thought and culture to reflect the folklore in his poetry in different ways, consciously or unconsciously. In this research, the sources and origins of some of the popular traditions and beliefs of Bidel's poetry, which are common in Indian and Iranian cultures, have been analyzed and revealed that in this respect, Bidel’s social and literary vision is the cultural background of Iran and his poem reflects Iranian culture.

Ravaei is a common folk lyrics and song of marriage among inhabitants of Damghan. They are in the form of Ruba’i with lyric content. The current research seeks to investigate, introduce and structural - content analysis of these lyric forms in order to sound and register them as the examples of folk poems. Because they include the thoughts and customs of a region, they can help us identify and examine the social and cultural developments of Damghan. To this end, the collection of poems - Damghan folklore book, written by Mohammad Ali Taheria, was used. In general, the current analysis has divided the stories into two parts: content and structure. In the content analysis section, the poems are analyzed in two parts of the contents of the relationship and the first words of the analysis. In the structural part, the analysis of the stories is considered from three angles: language, figures of speech, musics and metre.

Based on the historical personality of Abu Muslim Khorasani, the epics of Abu Muslim Nameh is a narrative prose which has been famous throughout the history of the storytellers. For this reason, many folk tales and beliefs have been emerged. One of these beliefs is Fatalism. The new historicism emphasizes the influence of the text (narrative) on the ontext of society and considers the context as the most important element of each text as power relations, an attempt to power transfer and its realization. Being necessarily linked to a speech or an ideology, the literary text can also be a means of power transfer. By adopting a descriptive –analytical approach, the current research seeks to investigate fatalism discourse and its semiotic universe by referring to cultural and social facts based on Abu Muslim Nameh. The results showed that to believe in fate and destiny and its signs have been under the influence of dominant discursive field. In this fictional field, the narrator attributes all the events, affairs and social facts to fate and destiny. Finally, Abu Muslim Nameh takes the path towards hegemonic discourse and power stability.

As the most prominent hero of the early history of Islam, Imam Ali (AS), the first Imam of the Shiites has always been considered by religious narratives and storytellers. Nowadays, there are diverse narrative fictions on his character. Some of these stories, apart from their fictive and non- historical behavior have their roots in historical facts (Fath , Kheibar, Khandagh) , but some of them belong to the esprit of writer. In this study, the author will examine the narratives and history of one of these stories entitled “Bae’r Zat-al-Elm” dated from 2th to 13th centuries. In the first section, the author will present the evidence and narratives of this story in historical order and then by comparing the elements of the story with historical texts to its historical core, we will finally examine the historical evolution of the “Bae’r Zat-al-Elm “ as a geographical name.

The study of popular culture in literary works is one of the approaches that may be useful for interdisciplinary studies such as the social sciences, ethnology, cultural research etc. In addition to represent the ancient culture of a society, these studies reveal the differences and distances between today's society and the past. Reflections on traditions, science and popular belief can also be found in literary texts. Thus, literary texts can potentially transfer these socio-cultural propositions to readers of next generation. The goal of the present study was to determine the frequency and the manner one can apply these beliefs to Rumi’s Ruba’i. The research has been organized in two areas: "Reflection of social customs and habits in Rumi's Rubai “and "Reflection of popular beliefs in Rumi's Ruba’i. The results showed high frequency of these beliefs in Rumi’s Ruba’i. In addition, the present study showed that the poet was not only the narrator of certain rituals and beliefs of his time; but also he has concentrated on the artistic thematization by rendering the current thoughts mystic, religious and anthropological for his addressee.