نشریه فرهنگ و ادبیات عامه
پیاپی 54 (بهمن و اسفند 1402)

Popular beliefs in Kermanshah province, especially among the Kurds living in this province, are special, untouched and related to mythological thoughts. In this essay, the author has investigated and analyzed the marriage rituals in the Sanjabi, Kalhor and Goran. Among the many marriage rituals in the mentioned clans, courtship rituals, holding a wedding on a odd day, the presence of a woman named Pākahsūr, the bride's red dress and bread and salt with her, the magic of the knot, the presence of male elements in the symbolic affairs of the wedding, dance and music . According to the research, matchmaking in the mentioned clans is mostly in the form of the girl's family leading the way, which is reminiscent of marriage in matrilineal periods. The woman who is referred to as Pākahsūr has the key role of the goddess Ašī. Holding weddings on odd days of week is related to sacredness of one, three and seven in mythology. The red color of the wedding dress has mythological meaning and shows life, and bread and salt with her is related to the concept of Farrah. The magic of the knot, which is more commonly referred to as tying the groom, is a kind of imitative magic, and the strong role of male elements in the wedding is in connection with fire and the symbolic concept of the stove. The Kurdish music and dance (Halaparkī) is basically a repetition of the rituals of honoring the land and related to the agricultural era.

Nowadays, conservation is recognized as a complex and ongoing social process that includes identifying and valuing heritage and how it is used, cared for, and interpreted. In this article, it has been tried to examine the ritual of asking for rain centered on dolls in different geographical regions and in their culture. It, then, discusses the values of these works and finally the conservation and restoration approaches related to this ritual and the objects used in it. Different methods and approaches are necessary for the protection of these ritual objects. Some approaches can increase knowledge and awareness of these objects and rituals in the society, and on the other hand, this approach requires the use of all sciences related to conservation and restoration, both hard and soft sciences. In fact, every society must try to protect the cultural patterns of its country in order to continue its original and real life.

One of the most common topics in Naqali scrolls is the similarities that exist between some fictional characters and subjects, for which several reasons can be listed. One of these reasons is the imitating of narrators and storytellers of famous folktales and characters in the construction of those similar characters and themes. The purpose of this research is to investigate the similarities of two famous characters of Naqali scrolls, namely "Rostam Yekdast" and "Farhang Divzad", which can be seen as a result of Naqali's modeling of the heroes of the adventure stories of folkloric literature. This article, which is done in a descriptive-analytical way using library sources, examines the similarities between Rostam Yakdat and Farhang Divzad in three areas of "appearance features", "actions" and "abilities" and enumerates the types for them. Is. The result of the research shows that with the entry of "official heroic literature" into "popular literature" and the formation of scrolls of Shahnameh, the face and personality of Rostam Yekdat and Farhang Divzad were formed based on the characterization of Ayaran in folk tales; so that in many cases, they are distinct and different from other Persian characters. Of course, cautiously, this hypothesis can also be put forward that due to the fact that Rostam is ahead of Farhang Divzad, her character has played a role as a "model" for the construction of Farhang Divzad.

The book of Samnameh is one of the texts that its attribution to Khaju-Kermani and has been discussed since its composition. Recently, some researchers have come to the conclusion that Samnameh was written by Khaju ShahnamehKhan, and the reason for the difference in the number of verses and even the existence of short and long narrations is the shortening and lengthening of the story by the narrator. However, the current research, seeks to find another answer to the question of why the Samnameh manuscripts are fundamentally different from each other in terms of the number of verses and the type of narration. This research aims to compare the short and long narratives of Samnameh with the help of the elements of the Naqqali tradition and the opinion of prominent researchers in this field, and the result shows that the differences between different manuscripts of Samnameh are due to different texts that were written by different scroll writers over time, and not different versions of the same narration. According to this research, only one short narration, which is one of the shortest narrations of Samnameh, was written by Khaju Shahnamehkhan Karati.

Expectation is one of the most important themes of strange songs. These songs include important themes of human life, work and suffering, and at the same time, they have a long-standing connection with love and enamored of love. Popular literature is a science for recognizing people's conventions and beliefs, which includes myth, beliefs, tales, and songs. Folk songs are considered an important part of oral literature due to the protection of the cultural-national identity and the transmission of the feelings and opinions of our ancestors. In Mazandarani's poems, there are themes such as hidden expectation, which is rooted in the culture and daily life of the people of this country, but it has not been addressed so far. This research, with a descriptive-analytical method, aims to investigate the concept of expectation in Mazandaran popular literature couplets. By studying more than 1000 couplets of Mazandarani, 310 couplets, i.e. about 31%, have been seen within the expectation. Based on the library and field research findings, it can be said that songs with the concept of waiting in general, and waiting for the lover to return in particular have the highest frequency. Besides, the lover waits for spring to come and the flowers to bloom in order to see the lover, however, the lover waits for the return of the beloved from military service, while the family members wait for their loved ones to return to the city and the country. Finally, the hardworking farmer waits for the harvest and also the end of grief. In such a context, stories, the suffering of exile and reaching peace and freedom have a special place.

This study is based on Van Leeuwen’s theory of legitimacy to show how proverbs can legitimize or derive legitimacy from a discourse. The research method is descriptive-analytical and is based on Leeuwen’s components such as authorization, moral evaluation, rationalization, and mythmaking. The statistical population is Twelve Thousand Persian Proverbs and Thirty Thousand Equivalents written by Ebrahim Shakurzadeh Bolouri. The sample size is three thousand Persian proverbs that have been selected from this book based on the systematic random sampling method. The results show that among the legitimation processes, the evaluation components have the highest range with a total of 380 proverbs. This seems to be due to the importance of evaluation as well as the human tendency to evaluate. The results also indicate that proverbs in discourse are used for various purposes such as persuading the audience and legitimizing or deriving legitimacy from a discourse.

Through symbolic modeling in tales, the specific attitudes to domestic or family violence are conveyed to the audience. By exploring them, we can thus attain different attitudes to violence. This research aims to explore family violence, its causes, and factors that control it in Bakhtiari folk tales based on the theories of social psychologists (with an emphasis on the theory of psychologists who believe in the social origin of aggression and social learning). This research was conducted using the documentary study method. The research population consisted of 139 written folk tales in Bakhtiari culture. After the violent scenes were extracted, they were classified in several general and main categories based on the theoretical framework and research objectives. We qualitatively analyzed the categories and sub-categories after counting them and taking percentages. The results of the study showed that verbal-mental violence has been more reflected in these tales and the family members have sought to cause psychological harm and endanger the other one's face. The wife/mother has been more the perpetrators of the family violence and the husband/father and daughter/sister have been more the victims of the violence. The socio-cultural (patriarchy, greed, deception, lie, and betrayal) and psychological factors (feeling of humiliation, failure and anger) have played the most role in causing family violence in these tales. There have been two types of negative and positive attitudes to family violence in these tales. In some tales, the wrongdoers have been punished by extremely aggressive behavior, and there has been a positive attitude to this violence. This caused the audience to come to the conclusion that they should do aggressive behaviors against other people's mistakes. Therefore, such an attitude can increase aggression.