فصلنامه ادبیات و زبانهای محلی ایران زمین
سال یازدهم شماره 3 (پیاپی 33، پاییز 1400)

Attention to climatic characteristics in contemporary poetry began with Nima's theories. After him, many poets used the indigenous elements of their climate in their poetic illustrations. Shams Langroudi is a Gilani poet whose indigenous elements in northern Iran have played a significant role in creating his poetic images.In this research, using a library method with a descriptive-analytical approach, we aimed to investigate the effect of climatic features of the northern region on the poetic images of Shams Langroudi.Indigenous elements were divided into three levels of geographical, cultural and economic indicators. In the geographical features of nature, local animals and the names of specific places, in the cultural indicators the use of local words, the use of local proverbs and beliefs, and in the economic indicators the occupations and livelihoods of the people. Shams Langroudi was studied in his poetic imagesThe results show that in Shams Langroudi's poetic images, geographical indicators with 82.8% have the highest and economic indicators with 6.3% have the lowest reflection. In the geographical index, nature plays the most important role in creating the poet's images with 70.2%.

Proverbs are short and pithy sentences which have abundant uses and are used by people to persuade each other. Each of the Iranian tribes has themselves proverbs, they have made them for their relationship with each other and sometimes with their nature. Among the people of Lak, like other people, there are proverbs. The Lak is one of the Iranian tribes that live in provinces such as Lorestan, Ilam, Kermanshah, Hamedan and so on. The people of Lak speak the Lak language, which is one of the surviving languages of the Pahlavi language. The names of Animals are prominent in the proverbs of this language. This subject can indicate who they live in the mountains and relationship with animals. In this research, we have tried to study the names of animals in Laki proverbs by descriptive-analytical and field methods. So first we have written phonetics them, then translated them to Persian language and examined the position of their use. Finally, we have given equivalent proverbs that existed in Persian or other types of Iranian languages.

"Ahmad Mahmoud"a social realist narrator of the Southern region confronts the audience with real life and avoids giving a distorted version. He blames the root of all disorganization poverty and ignorance of the lower class on the phenomenon of colonialism and government, in"The Blue Sky of Dez" and "The Little Native Boy". He uses the referential function of language to approach everyday life. Michael Halliday's introduction to functional grammar also examines language with reference to its role in social interactions. According to Halliday the study of grammar should be done quantitatively and he believes language is a social phenomenon, It can be analyzed in empirical data, communicative actions, and language metafuncion related to style. In Mahmoud's works the represention of colonialism in the situational "context" of those stories can be compared to six paradigms of Halliday's grammar.The purpose of this study is to determin if following this particular school has led to equal use of grammatical metafuntions according to the general application of realism to his literary school? Has he represented the southern climate and its natives’ attitudes with the few foreigners representing the upper class equally? The research data shows in these stories, material, relational and verbal processes havebeen used more than all other processes, respectively. His tendency to express the events of the outside world causes the material process to be more than other processes. The frequency of physical acts by inanimate objects is higher in the "Blue Sky of Dez", than in the "The Little Native Boy".

Folk tales are one of the types of folk fiction that have a good background and richness. In this regard, the legend of the July girl, one of the general myths of Chaharmahal and Bakhtiari in Persian, is spoken in the dialect of Gishngani, and with these details it has not been recorded so far and consequently has not been analyzed. Accordingly, in this article, the author reviews the history of the research, the complete report of the myth and introduces it from various angles, examines it from the perspective of the elements of the story and the main elements of popular myths and finally based on the morphological pattern of stories It is measured. In this study, it is found that the myth of the girl of Julah is strong in terms of the elements of the story; Actions, like most myths, are external, varied, and varied; The angle of view is the third person singular, and the narrator is the omniscient; The characters are varied, but often anonymous; The introduction, knotting, culmination, untying, and descent are, in short, well-arranged. From the perspective of the elements of the myth, in this myth, the context of breaking the habit is strong. Accident and destiny are well visible in several places, and one of the main themes of this legend is destiny.

Simile, metaphors, irony, and imagery are the main basics of traditional rhetoric that help the poet create imaginative images. In the meantime, irony is a more applicable in transmitting ideas and experiences due to its connection with the popular language of the people and using the sources of people's customs and beliefs. In this study, in order to better study and identify irony in people's culture, Nader Almas Khan Kondoleh's war book has been studied in a descriptive-analytical way. This poem was written in 12 century AH and is considered an epic work in the Kurdish language. In this study,it has been studied in a descriptive-analytical way. An examination of irony in Nader's system of Jang Nameh shows that he being aware of the unique role of irony in the spread of language, and the preservation of social customs, has made extensive use of this literary technique. Ironies that are some of his own literary achievements and have enriched the language of his poetry. It is noteworthy that most of the ironies that originate from human emotions or have a deep mythological, doctrinal, and social underpinning have also helped to reinforce the epic aspects, and this shows that the poet He has not been unaware of these ironic implications .Also, the poet's adherence to religious principles has caused many ironies that have a deep belief structure to be found in his poetry.Ironies that are some of his own literary achievements and have enriched the language of his poetry.

Literature is one of the social affairs that has always been influenced by the political events of its time and is a place to express and reflect those currents. One of the consequences of the rule of tyranny and oppression on society is the approach of poets to symbolic expression. Savareh Ilkhanizadeh is one of the new Kurdish poets in Iranian Kurdistan, who under the influence of the conditions of society and modern Persian poetry and the influence of Nima Yoshij's poetry, in his poetry to socialism and attention to the pains and sufferings of people and committed Knowing himself in the suffocating atmosphere that was the gift of the rule of the age. Some poets in modern Persian poetry used symbolic language to express the problems and aspirations of the people. The rider also had a symbolic language in poetry due to the influence of the prevailing conditions in the society. In this article, by looking at the historical and political situation of the rider's poetic period, he examines the language of the poem "Khawa bardina" We use his poetic symbols and use them to express the problems and ideals of the riding community, and we achieve the important point that the riding is a combination of symbolism and socialism, which are two prominent features of social symbolism. Is a narrator of the historical, political and social events of his time