نشریه فرهنگ و ادبیات عامه
پیاپی 48 (بهمن و اسفند 1401)

To the best of the author’s knowledge, Shāhnāmeh scholars have used another meaning of the word "Āzār" in the hemistich "bar in Khastegihā bar āzār kist" and have defined "Āzār" as "a kind of burning medicine or ointment that is rubbed on the wound". The author here has used the word "Āzārchoob" as a variety of the word "Āzār" through a medicinal plant, called "Āzārchoob" which is frequently used as a pain reliever to bruises or fractures in Fars province. He has considered "Āzārchoob" as another evidence of the meaning of "Āzār" to "ointment" in this hemistich of Shāhnāmeh. Therefore, it is necessary to record and correct the word "kist" in the intended hemistich, which appears in some editions of Shāhnāmeh, especially in the edition of Khaleghi Mutlaq by considering the meaning of "Āzār" and according to the recording of some versions of this word in Khaleghi Mutlaq's edition, as "Chist". In addition, it is advised to go for the recording and correction of "tan-āzār" and changing it into "bar āzār" in the hemistich "bar in Khastegihā tan-āzār Chist" in line with the recording of some copies in the print of the Absolute Creator. In the same way, the statement "Āzār-e Kist" should be corrected to "āzār Chist" in the hemistich "bar ān Khastegihā bar āzār-e kist", according to the recording of some copies in the print of the Absolute Creator.

As a reflection of the collective unconscious and human psychological struggles, folk tales are one of the best sources of psychoanalytical analysis, especially the theories of children's gender. By projecting many of their conflicts on the characters of the story, the audience of these fairy tales - especially children - can externalize their aggressive impulses and achieve a kind of psychological and emotional integration while symbolically experiencing some of their repressed emotions. Sigmund Freud, as the founder of psychoanalysis, has repeatedly emphasized the importance of classical folk literature and has built many important concepts of this knowledge on myths and legends. One of the key concepts in the psychoanalytic theory is the Oedipus complex, which is, according to Freud, the responsibility of every child who steps into the arena of existence to overcome it. On the other hand, the Kurdish language has one of the richest popular literatures due to its dialect diversity and pristine geography. In this article, the author analyses the legend of Shirzad Shirpanj from Kurdish folk literature from a psychoanalytical perspective and demonstrates the extent to which this story conforms to the theory of the Oedipus complex and what solutions it offers to overcome this fateful path. In this story, the Oedipal conflict started in the dominance of the son and father competition, and finally, with the acceptance of the father's position and the decline of the Oedipal impulses, psychological maturity and inner peace emerge.

Examining the history of Ashiqs confirms that the peak of the literary creativity of Ashiqs is tied to the period of Safavid rule, and the evolution of Ashiq art took place after that period. One of the famous Ashiqs of Azerbaijan is "AşheqGhorbani". AshiqGhorbani is one of the Ashiqs committed to the court of Shah Ismail Safavi, who was famous and accepted during his lifetime. There is no information about the biography of Ghorbani in the historical sources, but his biography is based on his poems and the story that is narratedin the name of him and his beloved Pari or Parizad, a story that, like other stories of Ashiqlar, is connected with mythology. In addition to Iran, this story is also famous in Azerbaijan and Turkey with differences in epizods. In addition to examining the history of the Ghorbani, this article has compared the storey of "AshiqGhorbani and Pari" in the narratives of Iran and Turkey.

The theorists of intertextuality observed a new meaning of the text that there is no text without a pretext, that the text is not closed, independent and self-sufficient, and that every text is a memory of other texts. In this research, we investigated the ritual and performance in the ceremony of "Tir-ma-size Sho" in Mazandaran. Considering this ritual as a text, and using Genette's transtextuality, the effect of this ritual from previous texts (hypertextuality) was investigated and the role of different texts in the performance of this ritual (intertextuality) was discussed. The purpose of this research is to study the relationship between ritual and drama in order to answer the following question: What is the co-presence of ritual and drama in "Tir-ma-size Sho" from the aspect of transtextuality? The article is done in a descriptive and analytical way borrowing Genette's transtextuality approach based on library research. The hypothesis indicated that in the transtextual relationships of "Tir-ma-size" ceremony, there is a co-presence of various systems such as the dramatic and ritual system with the pretext derived from the mythological sources. The action of "trifunctional" based on “Sovereignty”, “Military” and “Productivity” can be checked in this ritual. The practical battle of good and evil is a dramatization of Tishtar's fight with the demon of drought. It is also a manifestation of the battle with the demon, the enemy of the vegetable gods and plants. "Laal Shu" can be seen as the continuation of Arash's life in the form of a plant symbol that brings existence, birth, and life to people.

Legends and fairy tales are the first important events of socialization in children's lives; in fact, all of us have been affected by these imaginary stories. The reflection of this influence is evident in the foundations of the culture and public manners of every nation. The story of "Naranj and Toranj" is one of the old folk oral stories in Persian literature, which has been narrated in different ways in different regions. Examining and analyzing different narratives of the story of Naranj and Toranj from the perspective of language and gender is an issue that will be addressed in the present research, using the method of content analysis. The story describes the life of a childless king who makes a vow and has a son. The story describes the events that the prince leaves behind in order to reach Naranj and Toranj's daughter. This research examines and analyzes the vocabulary of different narrations of Narenj and Toranj story from the linguistic context in the selection of words and in the next step of semantic engineering from a gender perspective. This study was formed with the aim of knowing the extent of the use of semantic engineering to convey meaning in context. Therefore, the results indicated that the co-occurrence patterns, frequency and distribution of cases and even syntactic structures have a great influence on the words to the extent that the meaning of a word in the text cannot be recovered in the dictionary definitions.

The Folk literature of the Iranian people is a heritage of the people which is mostly oral and is very different from the traditional Persian literature in terms of structure and content. Folk tone, simple language, and common thoughts from illiterate people are visible in this literature. What is known as folk literature is not created by a special person and It is not known who that particular person was in the beginning. There are songs in Shahroud of Khalkhal, that have been common in this region since ancient times. These songs are being forgotten today. The topics used in these songs show the concerns of the people who create them. The main question of this article is how the thematic analysis of Tati folk literature leads us to social, political, economical, and cultural points in this region. These songs were collected in the field. The result of the research shows that folk literature is a factor in recognizing rituals, people's spirits, political-social events, and economic concerns of the people of each region.