نشریه فرهنگ و ادبیات عامه
پیاپی 47 (آذر و دی 1401)

Zamji-Nāmeh is the first logical sequence of Abu Muslim-Nāmeh and from the perspective of story, it narrates the events that happened after the murder of Abu Muslim Khorāsāni. The content of Zamji-Nāmeh is arranged in three parts according to the existing manuscripts and until today, only its first part has been published. The subject of the first part of Zamji-Nāmeh is the description of the circumstances and struggles of Ahmad bin Muhammad bin Ali Zamji and his other comrades who, after the killing of Abu Muslim, went against the Abbasids and continued until the destruction of Abu Ja’afar, the second Abbasid caliph, the narrative of which ends with the martyrdom of Ahmad Zamji. However, the second and third parts of Zamji-Nāmeh, known as Golzār Ali Ahmad Zamji and Koochak-Nāmeh, which reported the condition of the children of Ahmad Zamji and Abu Muslim Khorāsāni, have not yet been reviewed and have not been published. The current research has focused on the criticism of the unique manuscript of the second part of Zamji-Nāmeh, Golzār Ali Ahmad Zamji, in an inductive way and has presented its findings in two parts: codicology and textual criticism. In the first part of the study, the characteristics and handwriting of the only manuscript of this story in the library of Punjab University in Lahore are given, and then some other unknown manuscripts related to Zamji-Nāmeh, which have not been noticed until now, are introduced. After that, in the second part, titled textual criticism, the characteristics of the story have been examined

Jel Jelani is an ancient ritual with Iranian roots that is held in the mountain village of Tameh in Natanz city. In this way, in the three nights leading to the 19th of January, the youth of the village light a fire in the evenings, then they go to the houses and sing folk poems to wish the people of the house blessings and health. After that, the owner of the house, with desire and respect, gives food gifts such as fruits and dried fruits. He puts it in a tray and gives it to the group, the group pours it into their donkey's trunks and goes to another house. At the end, they gather in a small mosque and divide the gifts among themselves. This ritual is a little different from the past, because in the past, stones were placed on the head of the trees and fire was lit on top of a mountain so that its light reached all the gardens. The data of this research, which was collected through documents, was then analyzed from the religious and ritual point of view. The results of the article showed that the ritual of Jel Jelani is derived from the Zoroastrian rituals of December, which has many similarities with the Zoroastrian Sedeh and Hirumba festivals and the Muslim half-month ritual of Ramazan, however, the ritual of the half-month of Ramazan has largely preserved its Iranian authenticity and is in line with the needs of gardeners, who are facing the problem of cold mountain cold and frozen trees.

Believing that parables carry people's lived experiences and their beliefs and attitudes about various topics, including children and childhood, their study leads to a greater understanding of different communities' attitudes toward these subjects. Therefore, this research aimed to analyze the attitude towards children and childhood in the common parables of Bakhtiari culture, using content analysis method. Issues such as the status of children (the importance of having children, the number of children and gender preference), educational issues (the parent's resposiblity for raising the child, factors affecting the child's upbringing and gender stereotypes) and parent-child relationship (child's obedience, benevolence of parents and expectations), are among the topics explored in this research. The results of the analysis revealed that, in Bakhtiari culture, the attitude towards children and childhood is influenced by Iranian and Islamic teachings. Within the studied examples, most issues related to a child's upbringing, such as the role of hereditary and environmental factors on the formation of their personality, have been highlighted—including the idea that the child will resemble their mother or maternal uncles physically and behaviorally. Gender preference is a function of the number of children in the family in this culture, and in terms of stereotypes, girls have been described as more loyal and resourceful compared to boys. Additionally, children are expected to respect their parents, while parents are also reminded not to expect too much from their children.

One of the important characteristics of the excellence of a poem is having cultural supports, which itself consists of different subcategories. One of these subcategories is "Folk Beliefs" which every poet uses according to his studies in popular culture and communication with society. Folk beliefs are a set of beliefs, behaviors and actions. Despite the fact that in some cases, they do not have a scientific basis, they have always been the focus of people's attention. Our main goal in this research is to investigate the way of using folk beliefs and their functions in new sonnets. Also, we tried to categorize and analyze the beliefs used in the sonnet of this era using the analytical-critical method; in this way, we can reach the extent of the use of folk beliefs by the poets of new sonnet and show the role and function of these beliefs in their forms (the main representative of the emotional and romantic field of contemporary poetry). The findings of this research showed that the discussed poets have passed the folk beliefs from their lyrical mentality and have mainly used these beliefs in the service of poetry in order to have a more romantic effect on the audience in addition to the cultural richness of their poetry. Of course, the function of these beliefs in new sonnet is not only limited to poetry; rather, they have been used in the field of political, social, philosophical, etc. issues among others.

Pastoral literature is one of the literary genres that have been neglected, while both the formal and informal genres of pastoral literature deserve a serious attention of researchers with literary and interdisciplinary approaches. Pastoral stories are part of a huge system of informal pastoral literature. So far, no determined research has been done in Iran with the approach of analysing pastoral themes on these texts. Nature has a special state in pastoral literature. The available research intends to investigate the twofold functions of nature (sanctity-magical function and the function of advancing the narrative) in the informal pastoral stories of Khaomirabad region of Marivan city. To achieve this, the approach of content analysis has been used with insinuating the structural analysis of stories, and the special place of outstanding natural elements such as mountains, caves, water, fire, springs, stones, and plants in stories have been investigated. The results of the research show that first, natural elements and places in pastoral stories are the cross point of the most important events of the story; secondly, the presence of magical and sanctity images in the description of nature evokes a positive image based on the necessity of respecting nature and the ecosystem in the reader. Thirdly, the structured schema in the mind of the reader and the audience provides an appropriate condition for generalizing the holiness and supernatural power of the natural elements described in the story to the physical world around him.

The biography of Amir Pazvari, the most famous vernacular poet of Mazandaran, is accompanied by many speculations due to the lack of documents in history and literature, and the attribution of collected Amiris to Amir Pazvari is also debatable. Therefore, this paper aims to provide a different representation of this vernacular poet and his poems by examining the studies conducted on Amir Pazvari and Amiri. Criticism and analysis in various studies show that due to the vagueness of the poet's life, the uncertainty of the time and place of his death, and the doubts about the accuracy or inaccuracy of the attribution to Pazvar, the identity of the poet who became famous as Pazvari should be viewed doubtfully. Since there is no historical document showing Amir to be from Pazvar, the last name Pazwari was replaced with Mazandarani due to laxity and negligence. Also, in the oldest and most detailed version found, there is no famous Amiri to be cited as a representation of the poet's origin in Pazvar. The Amiris collected in Kanzalasarar Mazandarani, which was later published under the name "Amir Pazvari Divan", are not composed by Amir Pazvari himself. The existence of poems by other poets with reference to Mazandarani's Kanzalasarar, the study of Amiri's stylistics, especially the contrast between the antiquity and the novelty of using verbs and words, the disagreement of researchers on the rhythm and format, as well as the difference in the number of Amiri's published, confirm this idea.