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Open Access Article
1 - Social Historical Facts in Miniatures of Ottoman’s Surnames (Ottoman Fest Books): A Study on Surname-i-Wahbi (1720) and Surname-i-Humayun (1582)
Reza Abbasi Hossein BayatlouDuring the Islamic medieval period many festivals were held in various occasions. In Ottoman Empire festivals were carriedout into the largest detail and then a literary sub-genre has been emerged as Surname (Fest book). Besides the texts, various miniatures in these wo MoreDuring the Islamic medieval period many festivals were held in various occasions. In Ottoman Empire festivals were carriedout into the largest detail and then a literary sub-genre has been emerged as Surname (Fest book). Besides the texts, various miniatures in these works contain ample information about the steps and procedures of the Ottoman court or popular celebrations. In fact the surnames could be considered as a rich source for studying the social, cultural and economic history of Ottoman Empire, along with their artistic importance. Two most famous surnames are Surname-i-Humayun and surname-i-wahbi, that the present paper will study their social historical facts as well as their information about performing arts such as scene performance and field performance. References Abbasi & Bayatlou, Reza, "Āyīn- hā- yi Namāyishī dar Djashn- hā- yi Darbār-i ʿUthmānī: Namāyish-i Awrtā-Awyūn wa Ḳara- Gūz", JHCIN, Vol. 21, Spring & Summer 1394/ 2015. Aḥsan, Muḥammad Manāẓir, Zindigī-yi Idjtimāī dar Ḥukūmat-i Abbāsiyyān, Trans. Masoud Rajab Nia, Tehran, Ilmī wa Farhangī, 1369/ 1990. Akday, M, Turkiye iktisadi ve ictimai trihe, Ankara, 1959. Ali bey, Travels of Ali bey in Morocco, Tripoli, Cyptus, Egypt, Arabia, Srria, and Turkey, Between the years 1803 and 1807, Reading, UK, 1993. And, Metin, "Karagöz", Tütkiye diyanet vakfı Islam ansiklopedisi, Istanbul, 2001. And, Metin, "The Turkish folk theatre", Asian folklore studies, vol.38, vo.2 (1979). And, Metin, 40 Days 40 Nights Ottoman Wedding Festivites Phocessious, Istanbul, 2000. And, Metin, Minyatürlerle Osmanlı-İslam mitologyası, Istanbul, 2007. And, metin, Osmanlı tasvir sanatları: 1 Minyatür, Istanbul, 2004. Arsalan, Mehmet, Tütk edebiyatında manzum Surnameler (Osmanlı saray düğünleri ve şenlikleri), Ankara, 1999. shiḳ Pāshā- Zādih, Tawārīkh-i Āl-i Uthmān, Istanbul, 1332 AH/ 1913 AD. Atil, Esin, "The story of an eighteen-century Ottoman festival", Muqarnas, vol.10, essays in honor of Oleg Grabar (1993). Awliyā čalabī, Muḥammad Ẓillī B. Darwish, Awliyā čalabī Sīyāḥat- nāma-iy sī, Istanbul, 1314/1935. Aynur, Hatice, "Osmanlı saray düğünlerinin edebiyat yansıması", sözden yazıya:edebiyat incelemeleri, Haz: Selim Sirri ve Erol Köroğluö Istanbul, 1994. Aynur, Hatice, ''Surname'', Türkiye diyanet vakfı İslam ansiklopedisi, İstanbul, 1988. Ayvazoglu, Beşir, Turkish coffee culture "A cup of coffee commits one to forty years of friendship", translated by: Melis Seyhun, Ankara, 2011. Bakhshal, Aslam ibn Sahlal-Razzāz al-Wāsiṭi, Tarīkh-i Wāsiṭ, Revised by Kūrkīs ʿAwwād, Beirut, ʿAlam al- Kutub, 1406 AH/ 1986 AD. Bayatlou, Hosein, Ḥiṣār- hā, Darwāzih- hā wa Ḳuhandaz- hā: Barrisī-yi Mawridī-yi Hasht Shahr-i Islāmī wa Islāmī Shudih, Master's degree Thesis, Jamal Mousavi as Supervisor, Tehran, University of Tehran, Fall 1390/ 2011. Baykal, Ebru, Osmanlılarda Törenler, Yüksek lisans tezi, Edirne, 2008. Bayram, Mikail, Ahi evren ve Ahi teşkilatının kuruluşu, Konya, 1991. Çelik, Bülent, "Osmanlı Lonca sistemi içinde Yamaklık olgusu" Ankara Üniversitesi Dil ve Tarih Coğrafya Fakültesi Tarih Araştırmaları Dergisi, 2004. Chardin, Jean, Safar Nāma (Journal du voyage du Chevalier Chardin en persea aux Indes Orientals), Trans. EghbalYaghmaei, Tehran, Tūs, 1370/ 1990. Cohen, Amnon, The guilds of Ottoman Jerusalem, Leiden, 2001. D. Garcias de Silva Figueroa, Safar Nāma, Trans. Gholamreza Samii, Tehran, Nashr-i Nū, 1363/ 1984. Dah Safar Nāma, Morier, James, Safarī dar Iran, Armenia wa Āsiyā-yi Ṣaghīr ,Mehrab Amiri(trans.), Tehran, Intishārāt-i Waḥīd, 1369/ 1990. Djāmī, Maḥmūd al- Ḥusaynī b. Ibrāhīm, Tārīkh-i Aḥmad Shāhī, Mohammad Sarvar Moulaei, Tehran, ʿIrfān, 1386/ 2007. al- Djaysh wa al- Silaḥ, Nukhba Min Asātidha al- Taʾrīkh, Baghdad, 1988/ 1366. Drouville, Gaspard, Safar dar Iran(Voyage en Perse en), Trans. Manouchehr Etemad Far, Tehran, Shabāwīz, 1370/ 1990. Frajiha Qazwini, Nourmohammadi Najaf Abadi & Bayatlou, "Naḳsh-i Adawāt-i Partābī dar Djang- hā-yi ḳalʾa- iy dar Sarzamīn- hā- yi Islāmī Pīsh az Ibdāʿi Tūp", JHCIN, Vol. 9, No. 18, Fall & Winter 1392/ 2013 & 2014. Ghaffari, Mojgan & Ashtari Tafreshi, Alireza, “Khayāl al-zill”, Dānīshnāma Djahān-i Islām (The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1390/2011. Hindī, Iḥsān, al- Aslaḥat wa Ālāt al- Ḳittāl ind al- Arab wa al- Muslimīn, Damascus, Markaz al- Dirāsat al- ʿAskariyya, 2004/ 1382. Ibn Baṭṭūṭa, Riḥla-yi Ibn Baṭṭūṭa, Revised by Muhammad ʿAbd al- Munʿim, Beirut, 1407 AH/ 1987 AD. Inalcik, Halil, Osmanli Imparatorlugu Klasik Cag (1300- 1600), Istanbul, 2009. Ḳalḳashandī, Ṣubḥ al- Asha fī Ṣināat al- Inshā, Cairo, 1383 AH/1963 AD. Kemaloğlu, Muhammet, "Anadoluda ilk Esnaf teşkilatı", Hikmet Yurdu, Yıl: 6, C: 6, Sayı: 12, Temmuz – Aralık 2013. keyvani, Mehdi, "Aṣnāf", Dāirat al- Maārif-i Buzurg-i Islāmī,Tehran, 1385/ 2006. Khwāndamīr, Ghiyāth al- Dīn b. Humām al- Dīn, Tārīkh-i Ḥabīb al- Siyar, Tehran, Khayyām, 1380/ 2001. Kömeçoglu, Ugur, "Homo ludens ve home sapiens arasında kamusallık ve toplumsallık: Osmanlı kahvehaneleri", in Osmanlı Kahvehanelerı mekan, sosyalleçme, iktidar, Istanbul, 2010. Konur, Tahsin, "Ortaoyunu", Tiyatro Araştırmaları Dergisi, Sayı: 12, 1995. KÖPRÜLÜ, F, “Anadolu'da İslâmiyet”, Dârulfünûn Edebiyat Fakültesi Mecmuası, Temmuz 1338/1922. Korkmaz, Gülsüm ezgi, Surnamrlerde 1582 şenligi, Türk edebiyat bölömü, Bilkent üniversitesiö Ankaraö 2004ç Kudret, Cevdet, Karagöz, Ankara, 1968. Lewis, Bernard , Istanbul, Trans. Mah Malek Bahar,Tehran, 1350/ 1971. Maḳrīzī, Aḥmad b. ʿAlī, Kitāb al- Mawāiẓ wa l-Itibār fī Dhikr al-Khiṭaṭ wa l-Āthār al- Marūf bi al- Khiṭaṭ al- Maḳrīzī, Bulaq, 1270 AH/ 1853 AD. Mehrabani, Amin, "Shadd wa Madjlis-i Shadd", JHCIN, Vol. 8, No. 16, Fall & Winter 1391/ 2012 & 2013. Mousapour Besheli, Ebrahim, "Djashn", Dānīsh-nāma- yi Djahān-i Islām(The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran,1385/ 2006. Myrsiades, Linda suny, (Legend in the theatre: Alexander the great and the Karaghiozis text), Educational theatre journal, vol.27, no. 3, popular theatre (oct., 1975). Navaei, Abdolhosseini, Asnād wa Mukātibāt-i Tārīkhī az Tiymūr tā Shāh Ismāīl, Tehran, Bungāh-i Tardjuma wa Nashr-i Kitāb, 1356/ 1977. Nourmohammadi Najaf Abadi & Bayatlou, Mohammad, "Anwāʿ- i Mandjanīḳ- hā- yi Dawra- yi Islāmī Bar Asās-i Sāzūkār, Sākhtār wa Nawʿ- i Partāba- Hā- yi Djangī", Journal of Historical Studies of Islam, Vol. 6, No. 20, Spring 1393/ 2014. Idem, "Barrisī- yi Intiḳādī- yi Taḥawwulāt- i Kārburd- i Mandjanīḳ dar Djang- Hā- yi Dawra- yi Islāmī", Socio Economic History Studie, Vol. 1, No. 2, Fall & Winter 1391/ 2012 & 2013. Idem, "Tanawwuʿ wa Takāmūl Partāba- hā- yi Djangī Dar Dawra- yi Islāmī",JHCIN , Vol.8, No.16, Fall & Winter 1391/ 2012 & 2013. Ocak, Derya, XVI. Yüzyıl Osmanlı şenliklerinin siyasal boyutları ve gündelik hayata etkileri, Yüksek lisans tezi, Ankara, 2006. Oral, ünver, Günümüzden Karagöz-Hacivat söyleşmeleri, Istanbul, 2002. Pakalin, Mehmet Zakı, Osmanli Tarih Deyimleri va Terimleri Sozlugu, Istanbul, 1993. Rouhani, Kazem, "Aṣnāf dar Impirāṭūrī-yi ʿUthmānī", Kiyhān-i Andīsha, No. 16, Winter 1366/ 1988. Shiykhlī, Ṣabāḥ Ibrāhīm Saʿīd, Al-aṣnāf fī aṣr Abbāsī: Nishāt-hā Wa Taṭawūr-ha, Baghdad, Wizāra al-ʾAlām, 1396 AH/1976 AD. Ṣūlāḳ Zādih, Tārīkh-i Ṣūlāḳ Zādih, Istanbul, 1297 AH/ 1879 AD. Tatawī wa Ḳazwīnī, Ḳāḍī Aḥmad, Tārīkh-i Alifī, Gholamreza Tabatabai Majd(ed.), Tehran, ʿIlmī wa Farhangī, 1382/ 2002. TEKBAş, SERAP IRLAYICI, Surname-I Vehbi minyatürlerindeki eğlence sahnelerinin resim eğitimi açısından incelenmesi, yüksek lisans tezi, danışman: Tahsin Samur, KONYA, 2008. Tietze, A, "Djanbaz", The encyclopaedia of Islam, New edition, Brill, 1991. Waḥīd Ḳazwīnī, Mīrzā Muḥammad Ṭāhir, Tarīkh- i Djahān Ārā- yi Abbāsī, Saeed Mir Mohammad Sadegh( ed.), Tehran, Institute for Humanities and Cultural Studies,1383/ 2005. Yazıcı, Ezgi, Theater in nineteeth century Istanbul: cases for the translation of an architectural typology, A thesis submitted to the graduate school of social ciences of middle east technical university, September 2010. Manuscript profile -
Open Access Article
2 - Celebrations and Celebratory Behaviors in the Territory of Jahāngīrshāh Gurkānī (1037-1014 AH) Based on Jahāngīrnāmih and Majālis Jahāngīrī
Hossein Tavakoli Moqadam Qanbarali RoudgarAmong the Gurkān kings of India, the long twenty-three-year reign of Jahāngīr Shah (1014-1037 AH) is especially famous because he was interested in Persian language and Iranian culture. He also wrote his diaries in Persian and named it Jahāngīrnāmih. Based on this book MoreAmong the Gurkān kings of India, the long twenty-three-year reign of Jahāngīr Shah (1014-1037 AH) is especially famous because he was interested in Persian language and Iranian culture. He also wrote his diaries in Persian and named it Jahāngīrnāmih. Based on this book of Jahāngīr Shah and the report of one of his courtiers, Abdul Sattar Lahori, that is, the book of Jahāngīrī's meetings. The authors of the following article, relying on the descriptive-analytical method and with a comparative study, have tried to hold celebrations and festive behaviors that both works have been widely explained, examined. Then answer these questions such as what were the main elements of each of the festivals of Hindus, Iranians and Muslims, and what transformations have those festivals undergone? Based on the findings of this research, fire-lighting and lighting, which were elements of Iranian and Indian celebrations, had obvious effects on most of the festive behaviors of Muslims, as sometimes some Islamic holidays, such as Shab Barat, which had entirely an Islamic content had changed into a kind of non-religious festival, so that the commemoration ceremony of Muslim parents and elders with the presence of minstrels and musicians became a festive ceremony. Manuscript profile -
Open Access Article
3 - Rituals in the Ottoman Court: Orta Ouyunu and Karagoz
Reza Abbasi Hossein BayatlouThere are a lot of documents and various evidence for festive rituals in Ottoman court, which performed for different purposes, including demonstrating the power and grandeur of the empire. These extravagant festivals were held in variety of occasions like birth of prin MoreThere are a lot of documents and various evidence for festive rituals in Ottoman court, which performed for different purposes, including demonstrating the power and grandeur of the empire. These extravagant festivals were held in variety of occasions like birth of princes, circumcisions, courtier marriages and so on. They took several days to finish and the sultan and High-ranking officials as well as ordinary people attended in the festivals. Among the old types of performing in Ottoman festivals, Orta Ouyunu and Karagoz had comic content and characters that made the audiences laugh a lot. Having examined the existing documents of Ottoman period, especially the visual evidence, including Ottoman miniatures, the authors of the article try to present a critical description of the subject References Acarlı and akova, Meltem, “Ottoman art and Culture During World war 1: Theater as a Communication Tool”, Sofia University, September 2013. Aḥsan, Muḥammad Manāẓir, Zindigī idjtimāī Dar Ḥukūmat Abbāsīān, Masoud Rajab Nia )trans(., Tehran, ʾIlmī wa Farhangī, 1369/1990. Albayrak, Nurettin, “Orta Oyunu”, in Türkiye diyanet vakfı Islam ansiklopedisi, Istanbul, 1988. Ali bey, Travels of Ali bey in Morocco, Tripoli, Cyptus, Egypt, Arabia, Srria, and Turkey, Between the years 1803 and 1807, Reading, UK, 1993. Amini, Javad,“Kumidīyā dilārta” (Commedia dell'arte), Namāyish, Dawriya Djadīd, No.9, 1367/1988 june. And, Metin, “Karagöz”, Tütkiye diyanet vakfı Islam ansiklopedisi, Istanbul, 2001. And, Metin, “The Turkish folk theatre”, Asian Folklore Studies, Vol.38, vo. 2 (1979). And, Metin, 40 Days 40 Nights Ottoman Wedding Festivites Phocessious, Istanbul, 2000. And, Metin, Karagöz: Turkish shadow theatre, Istanbul, 2005. And, metin, Osmanlı tasvir sanatları: 1 Minyatür, Istanbul, 2004. Asadī, Ṭūsī, ʿAlī b. Aḥmad, Gershāsp-nāma, Revised by Habib Yaghmaei, Tehran, Tahoory, 1354/1975. Aysu, Muzaffre, Karagöz Topkapı sarayindaki tasvirleriyle, Istanbul, 2000. Awliyā čalabī, Muḥammad Ẓillī B. Darwish, Awliyā čalabī Sīyāḥat- nāma-iy sī, Istanbul, 1314/1935. Baily, John, Music of Afghanistan; Professional musicians in the city of Heart, Cambridge-New York-New Rochelle, 1988. Baykal, Ebru, Osmanlılarda Törenler, Yüksek lisans tezi, Edirne, 2008. Beşir, Ayvazoglu, Turkish coffee culture “A cup of coffee commits one to forty years of friendship”, translated by: Melis Seyhun, Ankara, 2011. Beyzai, Bahram, Namāyish dar Iran, Tehran, (un d.), 1965. Boratav, P.N, “Karagöz”, The Encyclopedia of Islam, Leiden, 1997. Idem, “Orta oyunu”, The encyclopedia of Islam, Leiden, 1995. Chardin, Jean, Voyages du Chevalier Chardin en Perse et Autres Lieux de I, Orient, ed, l. Langles, Paris, 1811. Djuwaynī, ʿAtaʾ al-Din ʿAtā-Malik, Tarikh Djahan-Gushāy, Edited by Ghazvini, Leiden, 1334 AH/1916 AD. Figueroa, Don García de Silva, Safarnāma-yi Don García de Silva Figueroa (Ambassade de D. Garcias de Silva Figueroa en Perse(, Glamreza Samiei(trans.), Tehran, 1363/1984. Ghaffari, Mojgan & Ashtari Tafreshi, Alireza, “Khayāl al-zill”, Dānīshnāma Djahān-I Islām (The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1390/2011. Ḥāfiẓ-i Abrū, ʿAbdallāh b. Luṭf Allāh, Zubdat al-Tawārīkh, Published bySeyyed Kamal Haj Seyyed Javadi, Tehran, 1380/2001. Ibn Baṭṭūṭa, Riḥla Ibn Baṭṭūṭa, Revised by Muḥammad ʾAbd al-Munʿim ʾUrīyan, Beirut, 1407 AH/1987 AD. Ḳalḳashandī, Aḥmad b. ʿAlī, Ṣubḥ al-Asha fī ṣināat al-inshā, Cairo, 1383 AH/1963 AD. Kāshifī, Ḥusayn b. ʿAlī, Futuwwat-nāma-yi sulṭānī, Muhammad Jafar Mahjoub, Tehran, Cultural Foundation of Iran, 1971/1350. Khāḳānī, Badīl b. Aḥmad, Diwān, Revised by Seyyed Ziaoddin Sajjad, Tehran, 1338/1959. Kenneth and Richards, Loura, “Commedia dellarte”, in a History of Italian theatre, Cambridge University Press, 2006. Kılıç, çigdem, ortaoyunu ve Karagöz metınlerınde kullanilan ilençler, Sitem sözleri, aşagılamalar, çevrimiçi tematik Türkoloji dergisi online thematic journal of Turkic studies, yil 1, sayi 2/I, temmuz 2009. Kömeçoglu, Ugur, “Homo ludens ve home sapiens arasında kamusallık ve toplumsallık: Osmanlı kahvehaneleri”, in Osmanlı Kahvehanelerı mekan, sosyalleçme, iktidar, Istanbul, 2010. Kudret, Cevdet, Karagöz, Ankara, 1968. Idem, Orta oyunu, Ankara, 1973. Lane, Edward William, An Account of the Manners and Customs of the Modern Egyptians, London-New York-Melbourne, 1890. Maḳrīzī, Aḥmad b. ʿAlī, Kitāb mawāiẓ wa l-itibār fī dhikr al-khiṭaṭ wal-āthār, commonly referred to as khiṭaṭal-Maḳrīzī, Bulaq, 1270 AH/1853 AD. Martinivitch, Nicholas N, The Turkish theatre, Newyork/London, 1968. Miraç ümıt, Nazli, “çadırlardan saraylara Türk tiyatrosunun sahneleri”, Art-sanat, 1, 2014. Monfared, Afsaneh, “Khānḳāh: Niẓām wa ādāb”, Dānīshnāma Djahān-I Islām (The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1389/2010. Mousapour, Ebrahi, “Djashn”, Dānīshnāma Djahān-I Islām(The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1385/2006. Myrsiades, Linda suny, “Legend in the theatre: Alexander the great and the Karaghiozis text”, Educational theatre journal, Vol.27, No.3, popular theatre (oct., 1975). Niẓāmī, Ilyās b. Yūsuf, Kitāb Khusraw wa Shīrīn,Revised by Vahid Dastgerdi, Tehran, 1333/1954. Niẓāmī, Ilyās b. Yūsuf, Makhzan al-Asrār, Revised by Vahid Dastgerdi, Tehran, 1313/1934. Niẓāmī, Ilyās b. Yūsuf, Haft Paykar, Revised by Vahid Dastgerdi, Tehran, (un d.). Ocak, Derya, XVI. Yüzyıl Osmanlı şenliklerinin siyasal boyutları ve gündelik hayata etkileri, Yüksek lisans tezi, Ankara, 2006. Oral, ünver, Günümüzden Karagöz-Hacivat söyleşmeleri, Istanbul, 2002. Pakalin, Mehmet Zeki,Osmanli Tarih Deyimleri va Terimleri Sozlugu, Istanbul, 1993. Schuyler, Eugene, Turkistan; Notes of a Journey in Russian Turkistan, Kokand, Bukhara and Kuldja, ed. Geoffrey Wheeler and abridged by K. E. West, London, 1966. Shahri Baf, Jafar, Ṭihrān-I ḳadīm, Tehran, MuʿīnI, 1381/2002. Shiykhlī, Ṣabāḥ Ibrāhīm Saʿīd, Al-aṣnāf fī aṣr Abbāsīd: Nishāt-hā Wa Taṭawūr-ha, Baghdad, Wizāra al-ʾalām, 1396 AH/1976 AD. Smith, James, “Karagöz and Hacivat: projection of subversion and conformance”, Asian theatre Journal, Vol.21, No.2 (Autumn, 2004). sözleri, aşagılamalar, çevrimiçi tematik Türkoloji dergisi online thematic journal of Turkic studies, yil 1, sayi 2/I, temmuz 2009. Thesiger, Wilfred, Riḥla ilā ʿArab ʾAhwar al-ʿirāḳ, Khālid Ḥasan Ilyās, Beirut(trans.), 1426 AH/ 2004 AD. Tahsin, Konur, “Ortaoyunu”, Tiyatro Araştırmaları Dergisi, Sayı: 12, 1995. Tietze, Andreas, The Turkish shadow theater and the puppet collection of the L. A. meyer memorial foundation, Berlin: Gebr. Mannverlag, 1977. Yazıcı, Ezgi, Theater in nineteeth century Istanbul: cases for the translation of an architectural typology, A thesis submitted to the graduate school of social ciences of middle east technical university, September 2010. Manuscript profile -
Open Access Article
4 - Constructed Gender Identity in the Works of Souda Simorgh of the 40th Fajr Film Festival
hafiaze mahdianFilm festivals are a symbol of the growth of the culture and art of a society, which have been formed with the aim of achieving a discourse and cinematic form that fits the ideals of that society. Fajr Film Festival is the most important domestic festival in Iran, which MoreFilm festivals are a symbol of the growth of the culture and art of a society, which have been formed with the aim of achieving a discourse and cinematic form that fits the ideals of that society. Fajr Film Festival is the most important domestic festival in Iran, which, like other film festivals, plays an important role in determining the aesthetic criteria of the film and determines the direction of cinema in the coming year. Gender identity and, in other words, femininity/masculinity, is one of the most important topics that is represented every year at the Fajr Film Festival and calls the audience to rethink their gender identity.In this article, an attempt was made to analyze femininity/masculinity in the three areas of the individual, family and society in the works of the 40th Fajr Film Festival with a combination of qualitative and quantitative methods (theme analysis, questionnaires, focused interviews). The results show that the status of gender identity, especially masculinity, is distorted in the field of personal identity, and a small percentage of the men of the 40th festival can be attractive heroes for the audience. This situation is also repeated in family identity. Regarding the social communication between men and women in the society, in other words, the type of interaction between men and women in the society, the 40th festival has scored (-0.44) out of 20. In other words, in the social behavior of Iranian men with women, more coercion and misogyny are represented than respect and dignity Manuscript profile -
Open Access Article
5 - Cultural Content Analysis of Films Screened at Roshd International Film Festival in 1397 (Case Study: Children and Adolescent Film Festival)
Seyyedeh Alavieh Noori Abbasali GhaiyoomiAbstractIntroduction & Objective: In this study, the cultural content of films screened at the Roshd International Film Festival in 1397 has been analyzed. The studied films are the selected films of the Children and Adolescent Film Festival.Research Method: This re MoreAbstractIntroduction & Objective: In this study, the cultural content of films screened at the Roshd International Film Festival in 1397 has been analyzed. The studied films are the selected films of the Children and Adolescent Film Festival.Research Method: This research is applied in terms of purpose and in terms of nature and the method is descriptive-survey (quantitative-qualitative). Data collection tools have been done using the documentary method in the form of library studies and the use of reputable sites that publish articles and research in the field of literature. The statistical population of the studied films consists of children and adolescent films. Accordingly, films have been selected for the audiences of elementary and secondary school. The statistical population for quantitative analysis of research and evaluation of the research items screened in films is composed of reviewers and experts of Roshd International Film Festival.Results: The results show that the average opinions of judges in educational, training, scientific, and cultural factors were 26, 28, 29, and 38, respectively. Therefore, the cultural factor has been considered more in these films than in other cases.Conclusion: The 48th Roshd International Festival could show educational, training, scientific, and especially cultural indicators in children and adolescent cinema and perform its tasks. Manuscript profile -
Open Access Article
6 - Organizing Film Festivals and Its Effects in the Field of City and Urbanization
ali rahimi seyed reza salehi amiri Fatemeh Azizabadi FarahaniIntroduction:With the establishment of film festivals, various effects take place in the body of the city. Some effects appear in the field of infrastructure and the physical body of cities and others related to changes in the cultural body and urban economy. One of the MoreIntroduction:With the establishment of film festivals, various effects take place in the body of the city. Some effects appear in the field of infrastructure and the physical body of cities and others related to changes in the cultural body and urban economy. One of the opportunities is cultural bargaining. The event provides an opportunity for buyers and sellers of cinematic works to come together and exchange a variety of cultural goods and trade. Method: The method of this study is a survey and based on the Delphi method, 129 questionnaires were distributed among filmmakers, film directors, experts and critics who participated in the Berlin and Cannes Film Festivals in 2010-2016. Friedman binomial test was used to examine the research questions. Results: The results show that holding film festivals has been effective in urban management and change in the face of cities. Film festivals also increase cultural bargaining power due to the presence of buyers and sellers Conclusion: Film festivals have the potential for a variety of changes: urban management, changing the face of the city, branding cities, expanding markets and cultural tourism, and bringing economic benefits. Therefore, it is suggested that by strengthening the side markets, tangible change and development of urban infrastructure is possible. Participants in these markets will be encouraged to attend and participate when the city's infrastructure and management are fully prepared. Manuscript profile -
Open Access Article
7 - Comparative study of cryptography and Telisman-opening of the beginning of feasts in Shahnameh and Haft Peykar
Leila Saei Nasser Naseri Tazeh Shahri Shahriar HassanzadehOne of the outstanding features of all fictional works with mental themes is their cryptic nature, so that this feature has a special effect and prominence in "Shahnameh" and "Haft Peykar", since elders and heroes to unravel complex codes and telismans with the help of MoreOne of the outstanding features of all fictional works with mental themes is their cryptic nature, so that this feature has a special effect and prominence in "Shahnameh" and "Haft Peykar", since elders and heroes to unravel complex codes and telismans with the help of Ahuras force and rationalists fought against the demonic forces, and sometimes resorted to cryptic acts to untie closed and difficult knots, and they rejoiced and feasted. The protagonists of the stories speak of tools such as astronomy and prediction of divine destiny, and consult with priests, clerics and dreamers to unravel the mysteries and secrets, and sometimes turn to astrology and knowledge of the misfortunes of Sepehri astronomers in order to achieve victory. In this article, scientific causation has been done in a descriptive-analytical and comparative way and the research results show that most of the celebrations have had roots in unlocking codes and telismans. Manuscript profile -
Open Access Article
8 - Analogy between Iran and France during celebrations of culture and oral literature of the two countries
Parisa Mohemkar Kheirandish Mohammadreza Mohseni Mohammadreza MohseniCelebrations mark trying to establish links between individuals and common sense. These links are provided as a shared dialogue between people with different views, beliefs and opinions to interact and reach consensus. National’s celebrations and carnivals have th MoreCelebrations mark trying to establish links between individuals and common sense. These links are provided as a shared dialogue between people with different views, beliefs and opinions to interact and reach consensus. National’s celebrations and carnivals have the mythological themes and cultural teachings and thought it for understanding the historical roots and cultures of different nations. Celebrate the iconic figure are often symptoms that are different from European and Asian countries. The origin of the feast of fundamental differences and similarities in the two cultures of East and West that sometimes issues are the myths and beliefs of Creation of national bonds they issue. In this paper, we seek to folklore and oral literature of Iran and France during the national celebration and we analyzed by comparison Mir noroozy with, Halloween with Khane Noroozir and valentin with Sepandar Maz. Manuscript profile -
Open Access Article
9 - A comparative study of Mehregan celebration with Turkish celebration of Birbiri Gorlak
Gholamreza Rahimi Shashdeh Sajjad FarahmandFolk literature is a part of people's culture that transmits the spiritual heritage, customs and traditions of one generation to another. According to the interest of the villagers in preserving their traditions and customs, in this article, we will examine the ancient MoreFolk literature is a part of people's culture that transmits the spiritual heritage, customs and traditions of one generation to another. According to the interest of the villagers in preserving their traditions and customs, in this article, we will examine the ancient tradition of Mehregan celebration that Birbiri Gorlak means seeing each other in the village of Qasr Yaghoub Safashahr in the Turkish language of Safashahri. We seek this folk tradition which was originally the same as the Mehregan celebration, but has evolved over time to keep alive the legacy of ancient Iran. Thus we take scientific and effective steps in the preservation of the traditions and rituals of ancient Iran, and to give the next generation the legacy left to us from the past as a trust, and to do our duty in this regard. Manuscript profile -
Open Access Article
10 - Study of holidays in Hindu, Buda and Islam
Mohammad AalivandThe purpose of the present article is to show the status of goals, principles and methods of celebrating ceremonies and feasts from and Eastern religions and Islam’s viewpoint in comparative studies. The research method is qualitative and is done in order to MoreThe purpose of the present article is to show the status of goals, principles and methods of celebrating ceremonies and feasts from and Eastern religions and Islam’s viewpoint in comparative studies. The research method is qualitative and is done in order to answer the research question, texts, articles or scripture which are related to these religions’ ideas. This article includes religion’s viewpoint – specifically Islam’s view – on feasts and ceremonies and as a result on society and individuals’ happiness in fact. Islam has not only negated happiness but also emphasized the healthy happiness within a specific framework which causes worldly and unworldly development. Eventually happiness is one of the fundamental needs for human and the necessity for life; essentially creation of al being including human is in such a way that it automatically provides happiness for man; Eastern religions including Hinduism and Buddhism are the ones with various celebrations and feasts that are different from Islam’s in times and rules. Manuscript profile -
Open Access Article
11 - گردشگری و آیینهای باستانی در ایران
مجید شمس زهره بختیاری وارسته -
Open Access Article
12 - The Study of the Role of Women in Creating Happiness in Myths
Fariba Reyissi -
Open Access Article
13 - نامدار گمنام
ali mohammad moazeni Zahir Taieb -
Open Access Article
14 - پیوند و تنیدگی اندیشههای ناسوتی و لاهوتی ایرانیان در «عید نوروز»
حجت اله غ منیری -
Open Access Article
15 - 2500-year-old kingdom celebration with emphasis on cultural-social review the regim in Iran.
loghman dehghan houra shojaei2500-year-old kingdom celebration which after years of providing propaganda and studying were held in the fall of 1350 in persepolis with a unque glory , was on of the most expensire celebration which cost over 300 million dollars.By holding such a celebration ,shah was More2500-year-old kingdom celebration which after years of providing propaganda and studying were held in the fall of 1350 in persepolis with a unque glory , was on of the most expensire celebration which cost over 300 million dollars.By holding such a celebration ,shah was seeking a way to continue his government and dominance over the pepole of Iran ,so he began to recover Aryan's valuas and arouse animosity towards Islam and develop friendly relation with foreign countries ,hence he began a series of controversial and , in some cases ,useful measures :naming himself "shah", ordering the collection and compiliation if some books about Iran's pre-Islamic culture and civilization ,founding Shahanshahi foundation of Iran Acadmy ,establish-ment of Iran's National Deed Registery ,holding various celebrations during the celebration decade (1345-1355),promoting people to choose their children the original Iranian names ,sending some educational groups callend "Sepahyane Danesh" (knowledge corps)to villages for the aim of making pepole eager to ancient and kigdom culture and informing them of the magnitude of the 2500-year-old kingdom celebrations ,building several schools and many buildings of public interest after the name of cirus the Great,changing the calender from solar to kingdome the cost of these celebrtions was so high and anti-Islamic measurs of regime were so extensive that finally raised the protest of the majority of the pepole of Iran and even foreign press and figures,and Shah and regime were condemned. Manuscript profile -
Open Access Article
16 - The refleetion of national and ceremonies festivities of Ghaznavite era in the book titled 'Tarikhe beihaghi'
rasol rostami farhad parvaneh mojtaba garavandOne of The manifestetionof each civilization is its.ceremonies which originates.from the cultare and rituals of its society. Abulfazl beihaghi is one of the Ghaznavi writers who has dealt with the ceremanics of his era.The main concern of this stwdy is haw these ceremoi MoreOne of The manifestetionof each civilization is its.ceremonies which originates.from the cultare and rituals of its society. Abulfazl beihaghi is one of the Ghaznavi writers who has dealt with the ceremanics of his era.The main concern of this stwdy is haw these ceremoies have been reflected in the book "Beihaghi history" by the author. The current stady has been done to investigate haw these ceremonies have been reflected in the same book. To do so we have adopted a discriptive – analytic approach to closely stady the book "Beihaghi history" and collect all the concepts and the words signifyiny those national and reteegiaus ceremonits and interpret the collected data. Based on our resuits" Beihaghi" has managed to depict all the national and relegioas ceremares of Ghaznavi era in his famaus book .national and relegioas ceremares of Ghaznavi era in his famaus book . Key words: Beihaghi, Beihaghi history, Ghaznavite era, national and religious ceremonies. Manuscript profile -
Open Access Article
17 - The factor of Seljuk’s attention ceremony and ancient traditions
Amir AkbariThe seljuk’sage is one of the important periods of Iran history and Asia minor. Entry this population factor to Asia history area was accompany with major political and cultural developments. The Seljuk were first government among the Islamic states that car MoreThe seljuk’sage is one of the important periods of Iran history and Asia minor. Entry this population factor to Asia history area was accompany with major political and cultural developments. The Seljuk were first government among the Islamic states that carried the their government territorial till Byzantine borders and recovered the greatness of ancient empire. In regard this success, the Seljuk applied multiple effort into cultural look and attention to manner and ancient tradition. Seljuk‘s attention for the creation a great empire must be combined with emphasis on all of the political, administrative and cultural structures. Being BoghazKoy inscription in 1400 B.C into Ankara has the mark of attention to gods and ancient olden rituals in this lands. Nowruz celebration- Sadeh celebration and Mehregan celebration with itself ancient history was people‘s attention of Asia central till Asia minor. So, Seljuk into manage of the wide lands, addition creation a religious unity make efforts to cultural unity and emphasis on ancient traditions. Khayyam‘s effort for foundation an exact calendar without error and complexity was more on necessity return Nowruz to itself real time, namely ,first month Farvardin in per year. All of the efforts can not except, in the Seljuk ‘s power and Seljuk ‘s attention. Manuscript profile -
Open Access Article
18 - 2500-year-old kingdom celebration with emphasis on cultural-social review the regim in Iran.
L. Dehghan Nayyeri H. Shojaei2500-year-old kingdom celebration which after years of providing propaganda and studying were held in the fall of 1350 in persepolis with a unque glory , was on of the most expensire celebration which cost over 300 million dollars.By holding such a celebration ,shah More2500-year-old kingdom celebration which after years of providing propaganda and studying were held in the fall of 1350 in persepolis with a unque glory , was on of the most expensire celebration which cost over 300 million dollars.By holding such a celebration ,shah was seeking a way to continue his government and dominance over the pepole of Iran ,so he began to recover Aryan's valuas and arouse animosity towards Islam and develop friendly relation with foreign countries ,hence he began a series of controversial and , in some cases ,useful measures :naming himself "shah", ordering the collection and compiliation if some books about Iran's pre-Islamic culture and civilization ,founding Shahanshahi foundation of Iran Acadmy ,establish-ment of Iran's National Deed Registery ,holding various celebrations during the celebration decade (1345-1355),promoting people to choose their children the original Iranian names ,sending some educational groups callend "Sepahyane Danesh" (knowledge corps)to villages for the aim of making pepole eager to ancient and kigdom culture and informing them of the magnitude of the 2500-year-old kingdom celebrations ,building several schools and many buildings of public interest after the name of cirus the Great,changing the calender from solar to kingdome the cost of these celebrtions was so high and anti-Islamic measurs of regime were so extensive that finally raised the protest of the majority of the pepole of Iran and even foreign press and figures,and Shah and regime were condemned. Manuscript profile -
Open Access Article
19 - Iranian religious celebrations During the Sassanid
shmsodein najmiZoroastrians are always a celebration, praise and thanksgiving were celebrated today some of them as a national symbol and a symbol of monotheism and the ancient Iranian civilization. The separation of religion from many aspects of life difficult and perhaps impossible MoreZoroastrians are always a celebration, praise and thanksgiving were celebrated today some of them as a national symbol and a symbol of monotheism and the ancient Iranian civilization. The separation of religion from many aspects of life difficult and perhaps impossible ancient Persians and knowledge of the culture and civilization of ancient Iran today strongly intertwined with religion is. Ancient Iranians, happiness and divine gift in religious ceremonies to give thanks for the blessings that they had Ahura Mazda, was celebrated. Some of them have faded over time, and some celebrated as a national aspect and all Iranians from every ethnic and religious are most welcome. In this article, the most important religious feast mentioned Zoroastrians and the nature and cause them to be discussed. Manuscript profile -
Open Access Article
20 - Representation of the transformation of the Iranian family in the Fajr film festival 2001-2015
Roghieh Mohammadzadeh Maghsoud FarasatkhahAbstractThe purpose of this article is to study the transformation of the family in content of the Fajr film festival from 2001-2015.Therefore, using the qualitative method(Fisk semiotics), 13 selected films of the festival with the theme of family were analyzed and eva MoreAbstractThe purpose of this article is to study the transformation of the family in content of the Fajr film festival from 2001-2015.Therefore, using the qualitative method(Fisk semiotics), 13 selected films of the festival with the theme of family were analyzed and evaluated. Based on the findings, components such as intergenerational conflicts, child incompatibility, distorted image of masculinity, new patterns of relationships such as extramarital affairs, marital tension, lack of romantic relationships in family, restless family, prevalence of consumption-based capital, Women's careers, the importance of cyberspace, the emergence of fragmented and incomplete families, the decline of family authority, is a representation of the Iranian family.In these films, we seem to encounter profound family transformations in which there is a fundamental conflict between the transition from tradition to modernity. The family represented in the selected films has traditional, modern, and in some cases, integrated features.Some traditional roles such as the supportive role of women in the family, changes in relationship-function and conflicts of family members, study of individual and family relationships, family developments, changes in the dominant culture in the family and roles are represented in these productions. The results also show that while reducing the economic-supportive function of the family, its consumption dimension has increased. The major values presented in the films reflect the prevailing culture and values at the level of family-related discourses, through the extension of which the audience's understanding of the functioning and structure of the family and the necessity of this institution can be transformed. Manuscript profile -
Open Access Article
21 - ایام در در شعر نظامی
اسحاق طغیانی اسفرجانی زهرا صالحی -
Open Access Article
22 - The Feasibility of Capabilities of Karoon River in Establishing and Deploying Leisure-Time Places and Water Sports in Ahvaz
Mohammad Mohammadnzhad Abbas MalekHoseiniSome cities have different roles due to their geographical and natural location and trough the formation of rivers. In some cities, such as Ahvaz, since ancient times, with the construction of a dam on the Karun River, the transfer of water for agricultural purposes, dr MoreSome cities have different roles due to their geographical and natural location and trough the formation of rivers. In some cities, such as Ahvaz, since ancient times, with the construction of a dam on the Karun River, the transfer of water for agricultural purposes, drinking, mills and transportation of commercial goods of citizens have been common. The purpose this research is to study the current situation and feasibility study of the potentials and capabilities of spatial, economic, recreational and services appropriate to the population adjacent to Karoon river in Ahvaz. The method of this research is analytical and descriptive and the necessary data were collected through observation, interview, questionnaire and also using documents such as map, statistics, book, article, report. The random sampling method was applied in five municipal districts adjacent to Karoon and two environments, namely, educational and academic ones, were selected to achieve the results of the study. The results of the study showed that in spite of the lack of preparation near Karoon river, the existing potentials and capabilities of the city have not been appropriately tapped. Manuscript profile -
Open Access Article
23 - بررسی علل و عوامل برگزاری جشنهای 2500 ساله شاهنشاهی
دکتـر حسـن زندیـه علـی قنـواتی -
Open Access Article
24 - The Phonology of Koroshi Dialect
Nezam EmadiKorosh is a tribe mainly dispersed across the provinces of Fars and Hormozgan in Iran. The objective of this article is to study and describe the phonemic system of Koroshi dialect in the province of Fars. Koroshi is a dialect of Baluchi language which belongs to the no MoreKorosh is a tribe mainly dispersed across the provinces of Fars and Hormozgan in Iran. The objective of this article is to study and describe the phonemic system of Koroshi dialect in the province of Fars. Koroshi is a dialect of Baluchi language which belongs to the northwestern branch of New Iranian languages. The article introduces and explains the consonants and vowels of the dialect and then proceeds to examine the phoneme arrangement, syllable structure, phonemic processes such as assimilation, dissimilation, alteration, epenthesis and deletion. Considering the analysis and evaluation of the phonemes conducted above, this dialect has twenty-five consonants (p, b, t, d, k, g, Ɂ, f, v, s, z, š, ž, x, γ, h, č, ǰ, m, n, ŋ, l, r, ř, y), eight vowels (i, e, ē, a, â, o, ō, u) and five diphthongs (ey, ay, ow, ây, uy). The phoneme /ř/ is a trill, double flap, alveolar and voiced consonant versus the phoneme /r/ which is a trill, single flap, alveolar and voiced. Notwithstanding, the consonant /ř/ has low frequency, it makes a phonemic distinction and has a minimal pair with /r/. In addition, the nasal consonant /ŋ/ is a nasal and velar phoneme which it does not appear in onsets. The syllable structure in this dialect, like standard Persian, is CV(C)(C). Nezam Emadi nezamemadi@gmail.com Assistant professor of linguistics department, Marvdasht branch, Islamic Azad University, Marvdasht, Iran Manuscript profile -
Open Access Article
25 - An Introduction to phonemic in Nayini Dialect
seyed hasan poor abedi naeiniNâyini is widely spoken in Nâyin and its adjacent regions of Isfahan province, central Iran which belongs to the North-West branch of the Iranian languages family A number of European scholars primarily studied the Nayini Dialect such as A. Kerry (1896), V. MoreNâyini is widely spoken in Nâyin and its adjacent regions of Isfahan province, central Iran which belongs to the North-West branch of the Iranian languages family A number of European scholars primarily studied the Nayini Dialect such as A. Kerry (1896), V. Ivanov (1926), W.Geiger, O.Mann and C.Hadank. Among Iranian researchers M.Sotudeh (1986/1365) compiled a dictionary of Nâyini Dialect The researcher’s aim is to extract Nâini phonemes, and thereafter to describe the phonological structure of Nâyini based on a contrastive analysis using minimal pairs Manuscript profile -
Open Access Article
26 - گردشگری و آیینهای باستانی در ایران
مجید شمس زهره بختیاری وارسته -
Open Access Article
27 - Explaining the Transformational Leadership Model and Renewable Management with an Interpretive Futurology Approach to Iranian Culture and Mysticism
Rahnama Farid Davood Kia Kojouri Mohammad Javad Taghi Pourian Saeed IslamiOrganizational leadership is one of the most important and diverse topics in the field of organization and management. In the future, metaphorical argumentative research is not intended to predict but to gain insight. A new look at the phenomenon of the organization, an MoreOrganizational leadership is one of the most important and diverse topics in the field of organization and management. In the future, metaphorical argumentative research is not intended to predict but to gain insight. A new look at the phenomenon of the organization, an appropriate action and new horizons for its leadership and management is manifested. This research is based on a qualitative-quantitative method with a descriptive-analytical approach that seeks rich and important themes and concepts such as "Nowruz And "Farshkard", which originate from the culture of ancient Iran, should be used in metaphorizing the concepts of transformational leadership and renewed management. To revive and revitalize. Therefore, the metaphor of spring transformational leadership and renewable management based on the Iranian themes of "Nowruz", "Pomegranate and Phoenix" and "Farshkard" can be used based on Iranian themes and a native pattern can be used. Manuscript profile -
Open Access Article
28 - Fire in Iranian and Vietnamese Mythology: A Comparative Study
Elhām Rastād Nāsser Nikoubakht phuong Vo Ti Thanh Fire is one of the most important and mysterious elements of the universe, and it can be said that the human civilization began with its discovery. The myths from different ethnic groups show how man discovered fire and what its significance and status was. The im More Fire is one of the most important and mysterious elements of the universe, and it can be said that the human civilization began with its discovery. The myths from different ethnic groups show how man discovered fire and what its significance and status was. The important place of fire in the myths of Iran and Vietnam and the similarity of some rituals of the two countries in which fire is sanctified and worshiped, show that there are common cultural aspects between the two nations. The purpose of this study is to better understand the myths of Iran and Vietnam, especially the myths related to fire. Using the descriptive-comparative method, in the present article, an attempt has been made to study some myths of the two countries and the narratives related to the element of fire. According to the classification of myths related to gods and rituals and the discovery of fire, the results of the study show cultural similarities between the two countries, as Fire Dancing Festival in Vietnam is similar to the Chaharshanbe Suri and the Azargan festival in Iran. Also, in the myths of the two countries, fire symbolizes victory over the enemy and hell symbolizes the punishment of sinners. The difference between the mythological narratives of Iran and Vietnam is more about the gods and how to discover fire. Manuscript profile -
Open Access Article
29 - The Connection between the Feast of Tiregān and Rite of Lāle-Shish-Zan
Reza Sattari مرضیه حقیقیMost researchers believe the feast of Tiregān (Tirma-sizza-sho) is rooted in the myth of Ārash-e Kamāngīr (Arash the Archer), the rising of Tishtar (the star Sirius) and celebration of asking for rain. But, at least in Māzandarān, there is another origin for the feast o MoreMost researchers believe the feast of Tiregān (Tirma-sizza-sho) is rooted in the myth of Ārash-e Kamāngīr (Arash the Archer), the rising of Tishtar (the star Sirius) and celebration of asking for rain. But, at least in Māzandarān, there is another origin for the feast of Tiregān, and that is worshipping a goddess. This goddess, according to chronology of Zoroastrianism, used to go underground in the beginning of winter and return in the beginning of summer. As the feast of Tiregān is held in the month of Aban (November), the idea seems viable. Also, in the province of Māzandarān, there is a rite called "Lāle-Shish-zan". In this rite, a person in the role of a dumb (lāl), enters the houses and beats barrens, girls of marriageable age and fruitless trees with a wood (shish). So this rite of “Lāle-Shish-zan” strengthens the connection of this vegetal goddess and the feast of Tiregān. Manuscript profile -
Open Access Article
30 - Tradition of Gala Ceremony in Nezami's Eskandarnameh
Jilla Serati Mahdieh AhmadpourAbstract Nezami's Eskandarnameh is of great importance from presenting different traditions and customs. The aim of this investigation is to proceed on one of the most significant traditions of that time i. e. celebration. Nez MoreAbstract Nezami's Eskandarnameh is of great importance from presenting different traditions and customs. The aim of this investigation is to proceed on one of the most significant traditions of that time i. e. celebration. Nezami, in his Sharafnameh, in some cases, presents some customs and traditions related to gala ceremonies of Iranian of that time and in some cases those of other lands with subtle language. In Egbalnameh, the wisest discussions go on between Eskandar and other wise men such as Socrates and Aristotle to purify the treasure of speech. Only in some limited cases, Nezami proceeds on some cases of celebration and hilarities briefly and concisely. Manuscript profile -
Open Access Article
31 - شأن و جایگاه نوروز در نزد ایرانیان با تأکید بر شاهنامه
Alameh Abaszadeh kenari Aliakbar Amini Mohammadreza Mayeli Mohammad Tohid Famجشن ها ویژگی مشترک تمامی فرهنگ ها می باشد. جشن و آیین نوروز یکی از نماد های فرهنگ ایرانی است که با وجود زمان درازی که از عمر آن می گذرد، همچنان پابرجا مانده و ارزش های نهفته در آن از نسلی به نسلی دیگر منتقل شده است.پژوهش حاضر در پی تبیین شأن و جایگاه نوروز در نزد ایرانی Moreجشن ها ویژگی مشترک تمامی فرهنگ ها می باشد. جشن و آیین نوروز یکی از نماد های فرهنگ ایرانی است که با وجود زمان درازی که از عمر آن می گذرد، همچنان پابرجا مانده و ارزش های نهفته در آن از نسلی به نسلی دیگر منتقل شده است.پژوهش حاضر در پی تبیین شأن و جایگاه نوروز در نزد ایرانیان با تاکید بر شاهنامه می باشد، با طرح این پرسش که نوروز از قدیم تا کنون چه نقشی بر هویت ملی و یگانگی ایرانیان داشته است؟ برای پاسخ به این پرسش، اشاره­ای به اسطوره های مرتبط با نوروز خواهد شد و آنگاه جایگاه و شأن نوروز در نزد ایرانیان مورد بحث و بررسی قرار خواهد گرفت. نوروز در شاهنامه با همان روایتی می­آید که رسمیت دارد و به شاهی انتساب می­یابد که به رغم کوشندگی برای فراهم آمدن بی مرگی در شهر یاری خویش تسلیم مرگ می­شود، یعنی جمشید. گروهی دیگر از پژوهشگران، بنیاد نوروز را به سیاوش قهرمان حماسی ایران نسبت می دهند و اعتقاد دارند که نوروز نماد بازگشت و زندگی ایزد شهید شونده گیاهی است که در باور مردم باستان هر ساله با آمدن زمستان می­میرد و به زیر زمین می­رود و با آمدن بهار و سر سبز شدن گیاهان زندگی دوباره پیدا می­کند. نوروز به عنوان کهن­ترین و برترین نماد فرهنگی ایران، آیینی مورد قبول و خوشایند برای تمام اقلیت های ایرانی است و به همین دلیل در مقوله نظم فرهنگی می تواند کارکرد مفیدی در جهت نزدیکی اقوام ایرانی و همبستگی ملی ایجاد کند. Manuscript profile
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