نشریه فرهنگ و ادبیات عامه
پیاپی 55 (فروردین و اردیبهشت 1403)

Mongolian tribes, following their cultural traditions, have a diverse array of names for people. This was particularly evident during and after the Mongol rule in Iran, where Persian texts from that era often reflect these Mongolian names. Iranian writers and historians sometimes provided insights into the meanings and reasons behind these names, along with related stories and narratives. Despite the significance of Mongol nomenclature in literary and historical texts, comprehensive research on this topic remains scarce, underscoring the need for this study. In these texts, naming patterns varied according to nature, physical conditions, events, and manners. Sometimes, names were altered for various reasons.

Research in the field of rituals is important and necessary because the identity of the people of a society lies in them. In this research, using a descriptive-analytical method, to investigate magic, poems and rituals in rituals, Zar, Azaim -Nashini, Kondo, Nonposh and Tabe Garmak were studied. Magic is one of the prominent elements that can be seen in these rituals. Accordingly, the rituals are examined from the point of view of George James Frazer. The results show that only the treatment of the Nun-Posh ritual is done with the magic of proximity, in other rituals, the magic of similarity is observed. In addition, poems and verses are recited in rituals that are effective in treating diseases.

Research on the local languages ​​and dialects of Iran and the collection of various cultural manifestations, including proverbs, leads to a better understanding of the culture and history of the tribes, preserving their dialect and culture, and finally a better understanding of the Iranian languages ​​and culture. Proverbs are a major part of the popular culture of the Baluch people, and a careful study of them will pave the way for the study of cultural patterns, social values, and sociological research.
Most of these proverbs have great moral meanings that play an essential role in teaching transcendent ideas and concepts, transmitting ethnic and generational experiences, and the advancement of individuals in society, but there are also proverbs that have negative functions in history, which have been the cause of social and cultural damage and failure. This research studied this group of proverbs by library and analytical method in order to have an increasing cultural awareness and promote rational views in Baluch society and culture. Although the number of such proverbs is limited, they have caused cultural damage in society due to their widespread use.
Cultural harms have been studied in three areas of individual, family and society along with superstitious beliefs in the field of culture. However, the findings of the current research show the highest frequency in injuries that are related to families. Nonetheless, an independent and documented research with a specific statistical community has not been done in this regard.

Considering different definitions of game, one can categorize them into different types. Inevitably, games have influenced everyone's life at different ages. Games not only entertain individuals, but also reflect the concerns and problems of life. Furthermore, players both repeat such concerns and transmit them, too. ''Poetry'' is one of the most important means of transmitting elements. This element can be changed based on the time and place and it can be compatible accordingly. This research has been done based on descriptive- analytical method and it has classified and considered the play-songs of the people of Fars. The results show these songs used in those games with two or more groups of audiences and mostly considered as non-actional/ verbal games which are constructed on four principals of repetition, dialogue, teasing and consonance. Also, they were counted in counter side of actional games. This spectrum of play-songs (verbal to action) also fits with the element of age because the tendency of young people is more towards verbal games as they get older, they move towards action games. Another point is the poem which is the game and is not part of it, that it is in the four initial categories of game. It is underlined that poem is so dominant in the folklore life. Another is that many of the action games have rules and frameworks in poems and these rules are included in seven groups such as: calling out for game, role calling, choosing the head of the game, starter and fellow, selecting the fired one or the reserved one, punishment, not paying the penalty and announcing the end of the game. The players should accept and perform the rules. The order of these rules and in general, all the songs of the game played a big role in the socialization of the players.

Many ideas and beliefs in a society are rooted in religion. How religion is reflected in society and culture is one of the interesting topics in the field of sociology of religion. The system of beliefs and values of the society is reflected in the literature and oral culture of the society. Proverbs, as one of the most important elements of oral literature, can be a reflection of the beliefs and attitudes of the society. In this study, an attempt was made to provide a relatively clear picture of how religion and its dimensions are represented in the popular literature of Gilan by examining Gilaki proverbs. This study was a descriptive and analytical study in which, while analyzing the content of 4562 proverbs in the East and West areas and the center of Gilan, 209 proverbs related to religion were selected. The data was categorized into several categories based on content and concepts. Based on the findings of the research, it can be said that the reflection of the four dimensions of belief (43%), rites and rituals and customs (24%), morality (16%) and Shariat (16%) are shown in the parables. It shows that in the popular culture of Gilan, besides paying attention to religious phenomena and rites and rituals, attention and emphasis is placed on the religious aspects and the functionalist role of religion in the society and the institutionalization of the spirit of religiosity and religious ethics in the society.

The purpose of this article is to provide an analytical study of the roots of the presence of women in Bushehr in the performative ritual Bazaar-e Madineh with an interpretive approach based on Clifford Geertz's anthropological theory. In the religious culture of Bushehr, women, with the participation of men, perform the performative ritual Bazaar-e Madineh every year on the twentieth day of the month of Safar in a contemplative manner as a field performance. In this article, Bazaar-e Madineh is examined with an emphasis on interpretive anthropology based on understanding the cultural symbols in two fundamental aspects: 1) interpretation of cultural-religious symbols in Bazaar-e Madineh, and 2) exploring the impact of women's presence in Bazaar-e Madineh through the lens of interpretive and symbolic anthropology. The research method used was fieldwork (participatory observation and interviews) as well as library sources. The collected information was analyzed qualitatively using descriptive and analytical methods based on Clifford Geertz's interpretive approach, addressing fundamental questions such as key elements in Bazaar-e Madineh, women's position in belief systems, and the historical and cultural origins of this ritual performance in mourning culture in Bushehr. The findings indicate that women in Bushehr play roles similar to those of the women of the Ahl al-Bayt, and their presence signifies three points in the symbolic religious system: 1) animism, 2) collective cohesion, and 3) reenactment of religious beliefs.