پژوهشنامه بختیاری شناسی و اقوام ایرانی
پیاپی 1 (بهار و تابستان 1402)

Popular culture (folklore), which is born from the hearts of the people, has been passed on to the next generations orally and from breast to breast for years. The southern regions of Iran also have their own beliefs, like every country and ethnic group. In these areas, the belief in imaginary and imaginary beings has a significant appearance. These imaginary creatures with names such as "Fairy", "Yal", "Zar", "Buslame", "Gholak", "Karzengro" and... are the result of the thoughts and revelations of the people of this country about nature and the relationship of love and hatred with That, as well as dealings with African natives during commercial and maritime trades, etc. In this article, traces of southern people's beliefs about these imaginary creatures in the native literature of this region have been investigated. Studies show that Zar, ghoul and jinn creatures have reflected more than other invisible creatures in the literature of this region. Also, we find that early humans, who do not have the strength to fight against the power and secrets of nature, create these unknown and mysterious dangers under different and innovative titles and forms in dreams, poems and stories. And it displays its dominance over them in different ways.

Based on the linguistic point of view, metaphor is not specific to literature and was known as a widespread and common phenomenon in people's everyday language. In the meantime, proverbs are part of linguistic chains that have a metaphorical nature and should be examined in human cognitive systems. The purpose of this research is to investigate the use of the metaphor of giving life to objects (recognition) in Dezfuli proverbs. In order to collect proverbs, two methods of library studies by means of surveying and field studies by interviewing six people of Dezful city were used. The analysis of proverbs was based on the view of Likoff and Johnson (1980) regarding metaphor. Based on the findings of the research, 75 Dezfuli proverbs were identified in which the life-giving metaphor was used. In these proverbs, the metaphor of giving life is sometimes by attributing a human characteristic to animals and plants, sometimes by attributing a human characteristic to a natural phenomenon such as "night", sometimes by attributing a human characteristic to an abstract element. And sometimes it appeared by attributing an abstract element or human characteristic to an object. The findings of the research showed that metaphor is not specific to literary language, and the people of Dezful use their types, such as life-giving metaphor, in their everyday language. Considering the large number of Dezfuli proverbs and the existence of other types of metaphors in the Dezfuli dialect, it is suggested that more studies be done in this field.

Character is an important element in the story, and the audience, especially children and young people, learn the most important basics of life through modeling and feeling identification with the people in the story; Therefore, investigating the portrayal of character elements in stories, especially child and youth characters, is particularly important in this context, and the purpose of this research is to investigate these types of characters in popular stories in Bakhtiari culture based on Documentary method with a descriptive-analytical approach. The result of the research shows that in the investigated stories, the number of children and young people is more than adults; Girls have a stronger role than boys. In terms of social class, most of the characters of children and young people belong to the lower class, and despite the presence of more female characters, the main character of most of the stories is chosen from the male characters. Among the physical characteristics, more attention has been paid to the beauty of the girl's face and long hair, and the shooting, hunting, physical strength and good looks of the boy, and among the emotional and moral characteristics, more attention has been paid to their courage, kindness, intelligence, wisdom and loyalty .

A woman's character is evaluated based on her sufficiency, competence, competence, merit and moral and social coordinates, political, social and cultural awareness, so that a woman can independently find her role and place in the society and prove it to her peers. In contemporary civilization and in advanced countries, women are gaining their human position day by day and the historical role of women is valued. Iranian women came to the stage in important historical places and showed an effective presence. The presence of women in political and social activities during the second Qajar period has been very impressive; Among these women is Bibi Maryam Bakhtiari. She was one of the women fighters of the constitutional era. During the First World War, when parts of Iran were occupied and under the influence of Russian and British colonial forces, Bibi Maryam rebelled in favor of the German and Ottoman forces and against the Russian and British occupying forces. In this article, the way of political-social presence of Bibi Maryam Bakhtiari in the political developments of the Qajar era is discussed with descriptive-analytical method.

In his social life, man is bound to face wedding and mourning. How these two social customs are expressed in the poetry of the great poets of each period shows the quality of life and worldview of the people of that time and depicts the prominent manifestations of their public culture.Arafi Shirazi and Kalim Kashani, as the great and outstanding representatives of the Isfahani (Indian) style and the Safavid era, in the form of their original images and arrangements, have recorded large parts of the social life and public culture of the people of Iran and India of their time and paved the way for sociological studies. and have made a smooth anthropology.According to what comes out from the folk poetry and Kalim, the people of the Safavid era, especially the rich and wealthy, were happy and luxurious, and on various occasions, especially the wedding or the presence of the king among the people, they held Sarwar and Paikobi circles.Mourning customs are different in each region, each climate and among different religions; For example, some wear black and some wear white in mourning for their dead companions. Mourning in Iran has had special rituals from the past to the present day. These rituals have not changed much over time. Of course, the emergence of the Shia religion and its widespread promotion in the Safavid era has caused a great cha

Hope is a positive expectation about the future and a positive attitude towards causal and consequential events and is placed as a shield between the effects of stressful life events and physical, mental and behavioral health. Hopeful people deal with stressful situations more actively and use more and better coping strategies. Holding the ritual of asking for rain is popular in different tribes of our country and is done in different ways. Based on the originality of their thoughts and beliefs, the Bakhtiari people hold a special ritual to ask for rain during the drought and lack of rain in their lives. Among these rituals are turning stones upside down, Hel Hel Kusak, Hel Hel Helonk, rain-making stones and Da barun, which are performed with the strong efforts of the people of each region. The purpose of this research is to investigate the role of hope and hope according to psychological analyzes in this ritual. This research was done in a fundamental way, based on library-field studies and descriptive-analytical method. The Bakhtiari people perform the ritual of asking for rain to ask for rain from God, but the important point is that this whole ritual is influenced by the power of hope, which leads people to achieve their goals in different ways. The psychological role of hope in the mentioned ritual pushes people forward to continue living in critical situations.

Pastoralist lifestyle as the first social system of human society, despite its significant role in the economic, social and cultural development of the country, has faced numerous challenges that have led to its decline. In this regard, awareness of related issues and problems is essential for planning and formulating appropriate policies. In this study, the social- economic situation of some tribes of Chaharmahal Va Bakhtiari province during the past three decades 60, 70 and 80. population, number and types of livestock, fuel consumption, handicrafts and land tenure were analyzed. The required statistics and information were extracted from the data of socio-economic censuses of pastoralists in the years 1366, 1377 and 1387 in the archives of the Iranian Statistics Center. According to the results, the population and the number of households and the amount of fuel consumption of nomadic households in the province in Yilaq and Qashlaq have been decreasing from 1366 to 1387. In addition, the lands under annual cultivation have the highest level used by nomadic households compared to other types of land use. The evolution of traditional livestock systems according to the time and place requirements, strengthening the production infrastructure, organizing the production chain to the sale of handicrafts, forming and strengthening local institutions can act in the direction of the sustainability of the nomadic society and environmental resources through capacity building and empowerment of nomads and continuous training and then continuous monitoring can be followed and realized.

. The method of gathering legend is field and research method is content analysis with a descriptive-analytical approach. In this article, it has been determined that the plot of this legend is simple, but the events surrounding the plot are complicated; Cause and effect relationships are weak. There is no interesting introduction in this legend; the actions of the story are interesting and varied. The characters are highly diverse; Most of the characters have been human at one point and turned into a demon by a spell. The main theme of the legend is the victory of good over evil in the form of the same double confrontation; the aspect of breaking the habit is strong in this legend; Repetitive actions and words are used in different parts and we see the feature of repetition in popular legends many times in this legend as well. The creators of the legend have used coincidence and fate to pay the elements of the story well. The independence of events, which is one of the characteristics of popular legends, can also be seen in this legend, in such a way that removing a few incidents does not disturb the whole story. The actions are colorful and up and down, which is what makes the story interesting. The third person point of view is singular and the narrator is omniscient.

Statement of the problem: In folk stories, women have different roles, which are different from the face that women have in formal and lyrical literature.

Considering the position and importance of Abu Moslemm Nameh in the introduction and understanding of women, this research examines the role and character traits of women in this unique literary text. This ancient work is important from the point of view of the women-oriented system, and one of the most important goals of this research is to investigate the patriarchal system in the society, where women were confined in the framework of the should-be-nots and were introduced with the worst nicknames and titles. Research

The current research method is analytical-descriptive based on library studies.

Based on the findings of this research, it can be said that the role and character traits of women, as well as the woman-tolerant analysis of the stories of Abu Muslim Nameh, indicate that women in this work have an active presence on the stage compared to folk prose stories. . Also, the division of women into witches, warriors, sweethearts, tricksters, etc., shows the reaction and protest expression of this gender to the patriarchal situation that existed during the writing period of Abu Moslemm Nameh. Passive women in Abu Muslim's book include female servants and helpers.

Ethnicity in the Qur'anic term is more general than its common term meaning, and Islam has also referred to a group of people who have a certain belief and thinking as "nation".On the other hand, ethnicism is a questionable concept that can be divided into two categories, reprehensible and praiseworthy, according to the goals and motivations of its tendency.The ethnicism of the ignorant Arabs, which can be interpreted as blind nervousness, as well as the ethnicism of the Israelites, have been condemned in different ways in the Holy Quran.However, ethnicism with the aim of strengthening the monotheistic thinking of Islam has been considered necessary, and the return to the nation and tribe has been proposed as the goal of religious missionaries. The Holy Prophet (peace and blessings of God be upon him) was also assigned to warn his family and relatives, and instead of Islamic rules and rights, attention has been paid to the family of the merciful, which is a special part of a person's ethnicity.Therefore, the tendency towards ethnicity with the aim of helping dear Islam and also guiding them is commendable but also necessary and obligatory.

Contemporary persian ghazal, in order to cope with the vast- political and social changes, has been different in previous forms. This difference that occurred in two spheres of form and content was due to the necessity of the necessity of accompanying poets with the requirements of time. Pantea Safaie is one of the poets who have been able to give individuality to his poem by utilizing different language and form techniques. These techniques in harmony with the content of the poem have caused the unity of his poetry. The outcome of this research which has been done by descriptive - analytical method and relying on library documents, shows that there is a peaceful way to present the content of his mind to represent linguistic and shape changes in the sonnet. The linguestic techniques in Safaei’s poetry are seen in three levels of vocabulary, composition and syntax. Safaei, according to the content of the poem, uses foreign words as well as native vocabulary. Due to tendency to speak language, he has not moved to the composition and in the few places where she has tried to combine, her language intimacy has been reduced .in syntax, " elimination " and " repetition " are the most frequent ones used in her language. in the form of poetry, she has made some changes in the structure of ghazal. Some of these deviations in her poems are collapse of common ghazal,