yosofali beiranvand

The epic and mythological narratives of the Indo-Iranian peoples have been influenced by each other due to their common origins and long-standing cultural relations. The narrations of Rustam in Ferdowsi's Shahnameh and Ram in Ramayana have many similarities. It can be said that these two characters are born of the long-term cultural relationship between Iran and India. Which of these two books was influenced by the other is hidden from us. We only know that the two characters of Rostam for Iranians and Ram for Indians have a special sanctity and show the magnificence of the epic hero in the mind. This research seeks to investigate the similar and different features of Rostam and Ram's stories with a comparative-analytical method. The similarities and differences between Rostam and Ram in summary are: 1- Birth prediction 2- Appearance beauty 3- Loyalty to the king. The similar friends and enemies of Rostam and Ram are: 1- Afrasiab and Ravana are similar in that they seek power and have inherent evil. Except that Ravana is a demon. 2- White Devil and Raven are similar because they take hostages and the heroes have to fight with them to free the hostages. 3- Keikavus and Sita deceive the demon. 4- Zavareh and Lakashman are brothers and supporters of the hero. The difference between them is that Lakashman is with Ram in most of the events. 5- Tahmineh and Sita are the hero's wives who separated from the hero and gave birth away from him. The difference is that Sita did not hide the father's name from the her children.

Conflict is one of the issues that occurs in social relations and is revealed when the goal of an individual or a group is not in line with the goal of another individual or group. This element has been very effective in continuing the story of Khosrow and Shirin. This descriptive-analytical study investigates the conflict and its types in the story of Khosrow and Shirin. Although the conflict between Khosrow and Shirin lasted long, it has led to positive results. However, other conflicts in the story have ended with negative results. The types of story conflicts include 1) Goal conflict: The conflict between Khosrow and Farhad, Bahram and Khosrow, and Shiruye and Khosrow is of this type; and 2) Emotional conflict: The conflict between Shirin and Maryam, and Shirin and Shakar. The strategies taken by the characters in the story to resolve the conflict are: 1) Surrendering strategy: Khosrow's strategy against Shirouye and Farhad's strategy against Khosrow is of this type; 2) Shirin and Maryam have used the avoidance strategy; 3) Win-loss strategy (competition): Khosrow's strategy in disagreement with Farhad and Sheroe's approach to Khosrow is like this; 4) Win-win strategy: This is the strategy of Khosrow and Shirin; and 5) Compromising approach: Khosrow's method in reaching Shirin is like this.

James Frazer has introduced a theory called Sympathetic Magic to categorize types of magic that encompasses many types of magical rituals. According to theory of Frazer, sympathetic magical rituals which are based on the association meanings and imagination, are divided into two categories homoeopathy and contagion. In the type of Homoeopathic Magic, it is believed that the similar absorbs and produces the similar. Also, contagious magic relies on the principle that a thing can be affected by a part of it. There are rituals among the Lak ethnicity that based on sympathetic magic. In this research, many of these rituals were studied by descriptive-analytical and oral interview methods, so that the fields and basis of rituals in those cases can be examined and determined. So, results were obtained like this: Magic is not good phenomenon among the Lak people; Unless it correctly solves someone's problem. The rituals based on homoeopathic magics among this people include Denoru, Howās, Planting greens, fortune-telling, Alafe and some healing rituals. Also the rituals based on contagious magic include personal items, umbilical cords, baby teeth, hair and nails, magic cures, Avalghara, and to some extent alafe. This type of magic rituals is based on human contact. Of course, these beliefs are not only related to the Lak people and there are similar beliefs in other Iranian tribes.

Mulla Manochehr Koulivand was one of the Lak poets who had a language close to Persian. He lived during the Qajar period. In this research, our aim is to study Mulla Manochehr's poems based on stylistic levels by descriptive-analytical method. After analyzing his poems, the following results were achieved: 1- Linguistic level: a) Phonetic level: Mulla Manouchehr used prosody metre instead of syllabic metre and used Arabic, Persian and Laki rhymes. The radifs of his poetry are more Laki. Various types of puns, riming proses and phonemes are seen in his poetry. b) Lexical level: sometimes Mulla Manochehr removes the final vowels "h, t, b" and middle and final "d" from the words. Changing the phoneme "z" to "zh" which is common in Lakhi is also found in Mulla's poems. Old Laki words that have little use now can be seen in his poems. He has used a lot of Arabic words. There are the low number of Turkish words as well as old Persian words in poems of Mullah. c) Syntactic level: Mulla Manochehr has used Laki verbs more than the verbs of other languages. He has used the equivalent of Laki "this" and "that" and I personal pronoun of Laki. 2- Literary level: simile, trop, kenning, metaphor, allusion, implication, symmetry, exaggeration, oxymoron and conglobatio are also seen in poems of Mulla Manochehr. 3- Intellectual level: The themes of Mulla's poems are description of old age, praise, description of spring, description of spiritual wine, happiness and description of nature.

Sacred stories which rooted in man's beliefs subconsciously affect his way tells stories. One of these stories is the story of Adam, which is described in detail in the Abrahamic religions, especially Islam. This story has affected the mind of Nezami; so that he has composed the story of the black cloth king of Haft Peikar poem. In this research, we decided to study and compare the common motifs and similar characters of the two stories of the black cloth king in Haft Peikar of Nezami and the story of Adam in religious and literary narrations by descriptive-analytical method. After examining these two narrations, we 1- Similar place 2- Pleasure or sin 3- Tree 4- Fate. The similar characters in the two stories are: 1- God and Torktaz: They have brought the heroes closer to themselves without any acquaintance. 2- Butcher and Azrael: They are the two people who have severed the connection between the hero and the material world and have accustomed him to a world full of pleasure for a while. 3- King and Adam: These two have eight common features: Getting away from their homeland, following the passion, ascension and so on.

Relationships are very important in social life; because they represent many social realities. In the proverbs of the Lak people, kinship relations are seen. This reflects the long-standing culture of this people and the experience gained in these proverbs. In this research, the aim is to investigate the kinship relations in Laki triangles by descriptive-analytical method. The most important questions that are raised in this regard are what are the issues about relatives in Laki's proverbs? How is the importance of relatives in Laki's proverbs? What is the reason for the conflicting opinions about some relatives in Laki's parables? Topics such as patriarchy, matriarchy, betrayal and disloyalty, expecting too much, preferring strangers over relatives, raising children, equality between boys and girls, jealousy, own superiority over strangers, the importance of relatives, etc are in proverbs of Laki. Lakians care their relatives more than others. The reason for the opposition of proverbs in the field of male and female gender is that each of these proverbs was made in the era of dominance of patriarchy and matriarchy.

Classicism is one of the oldest literary schools which dominated more than 2300 years over European literature. The major principles of this literary school include looking at the past, imitating nature, rationalism, moralism, and teaching with enjoyment. Though the Persian literary work namely Kelile and Demne is not included in geographical domain of this literary school, the prominent features of the school can be applied to it. In a descriptive-analytical method, the study attempts to investigate classist principles of the Kelile and Demne. The prominent results include the followings: 1. Kelile and Demne of Nasrallah Monshi consider the classic works of the past and sometimes imitate their themes and style. 2. It imitates nature and social experiences. 3. It attempts to teach pleasurably. For example, it considers proportions in form and meaning and teaches different sciences. 4. Kelile and Demne narrates some fables which seem to be real if we consider their cultural backgrounds. It is a technique that is called verisimilitude. 5. In bringing moral contents and themes, Kelile and Demne encompasses Islamic morality, humanistic morality, and Indian morality. Hence, Kelile and Demne can be generally categorized as moral classic work of literature.

Proverbs are short and pithy sentences which have abundant uses and are used by people to persuade each other. Each of the Iranian tribes has themselves proverbs, they have made them for their relationship with each other and sometimes with their nature. Among the people of Lak, like other people, there are proverbs. The Lak is one of the Iranian tribes that live in provinces such as Lorestan, Ilam, Kermanshah, Hamedan and so on. The people of Lak speak the Lak language, which is one of the surviving languages of the Pahlavi language. The names of Animals are prominent in the proverbs of this language. This subject can indicate who they live in the mountains and relationship with animals. In this research, we have tried to study the names of animals in Laki proverbs by descriptive-analytical and field methods. So first we have written phonetics them, then translated them to Persian language and examined the position of their use. Finally, we have given equivalent proverbs that existed in Persian or other types of Iranian languages.

 The binary opposition is a term to which structuralists have paid much attention. It means that there is a contradiction among many elements and phenomena. The human mind resorts to the phenomena by means of antithetical signs. The binary oppositioncan be effective in recognizing mystical and symbolic phenomena and myths. Artworks can be represented by signs and symbols and what is related to culture. In the present study, the artworks of ancient Lurestan, which are related to the Iron Age, are examined with a descriptive-analytical method from the perspective of binary opposition. The authors divided the images of artworks into small units and examined the relationships between them. Zurvanism is based on dualism. Zurvan is one of the great gods of Lurestan and one of the gods of the Zoroastrian faith. Zurvan is both male and female at the same time which might refer to anima and animus. Zurvan procreated both Ahuramazda and Ahriman. Zurvan's face looks like a man, but her hair is like a woman in a bronze headpin. Ahuramazda and his forces are symbolically positioned at the right side of Zurvan, but the Devil and his forces are at his (Zurvan's) left side. Ahura's images are young, in the forms of flower and fox, but the images of Demon (the alternative name for the devil) are old, or rather too young (i.e. infants), at the same time, and in the form of a serpent. Most of such conflicts have been used for religious purposes. Understanding the contrasts in a structure helps to understand its general meaning. Lévi Strauss believes that our ancestors have used binary opposition to better understand the world. Strauss first divides myths into smaller units , which he calls ‘myth im’. Then, he examines the metaphorical meaning of myth ims. Zurvan is the god of time who has an eternal and dual nature. He has twin brothers, Ormazd and Ahriman, for the followers of the Zurvanism religion. Zurvan is the name of a minor god in Avesta. However, in the Pahlavi texts, which represent the tradition of the Sassanid period, he has a prominent character. He is eternal like Ormazd and Ahriman in some texts because the god of time has no beginning of time and he is the beginning of everything himself. Zurvanism religion is a common form of Zoroastrianism during the Sassanid era. In the present study, two images attributed to ancient Lurestan were examined. In the first image, Zurvan has been depicted in the form of a man, with a majestic face, along with a beard on his upper body and the face of a beautiful woman on his chest. This image shows the confrontation between male and female types. To the right of Zurvan can be seen God bless (Ahuramazda), four standing young men, three sitting young men, and a flower. To the left of Zurvan are the Devil (Ahriman), four standing old men, and three infants on the ground. Ahuramazda’s forces can be Amshaspandan, who is seven persons, and the Devil’s forces can be Diwan, who is also seven persons; therefore, the forces of Ahuramazda and Ahriman are in opposition to each other. The second image is a headpin obtained from Sorkhdome Lori of Koohdasht. Zurvan's face has both the facial features of a man and a woman at the same time. Zurvan's thick eyebrows and rough face are signs of masculinity and his crown-like hairs refer to his femininity. On the right side of Zurvan, there is a flower that looks like a lotus or sunflower, which is a symbol of Ahuramazda. An animal has been engraved in this part of the image which looks like a fox or a jackal. This animal has worn clothes and a branch in its hand. In other countries, the symbols of the fox are interesting and associated with positive gods. In other countries, the symbols of the fox are and associated with positive gods. On the left side of Zurvan, the Devil is depicted as a hunchbacked infant. There is also a cobra snake which can be from the forces of the Devil on this side of Zurvan. This snake has hands and legs. It seems that it has had sacredness before the religion of Zoroaster and the Abrahamic religions. Snake is included as one of the Devil's creatures in Bundahishn’s book. The clothes are all over the top and cover them up to the toes. Only Zurvan has a belt on his waist, which is on his right side to the left, and this can be a sign of Ahuramazda's superiority over the Devil. The Zurvan in the middle of the page is the unifier of the world of light and darkness or the world of good and evil. The shape of the plate is a circle. As Jung puts it, the circle has been a symbol of both the male and female sexes at the same time. The height of Zurvan is so tall that covers the entire screen. It seems that his head is in the sky and his feet are on the earth. On this basis, Zurvan alone contains the sky and earth. The hairs of Zurvan are like a mountain. The mountain is also a symbol of the goddesses.

Social psychology examines the social behavior of individuals against individuals and groups. Social psychology are discussed issues such as social relationships, conflict, and negotiation. The study and analysis of the story of Lohrasb and Goshtasb in Ferdowsi's Shahnam and the story of Achilles and Agamemnon in Iliad Homer provide a better understanding of these two stories in terms of social psychology. We have tried to compare the two stories descriptive analysis method, with a focus on behavior of Achilles and Goshtasb in coping with Agamemnon and Lohrasb, and study the causes of hostility, the similar behaviors and the consequences of hostility. Finally, we achieved the responses: Causes of enemity have been egoism of conflict sides, breaking pride of Achilles and Goshtasb and ignoring their needs in both stories. Goshtasb and Achilles have frustration for their opposite disrespect. They have tried to compensate their frustration by aggression, adaptive behavior, proving of themselves and negotiation leave. Enemy outcomes have been also very bad for Goshtasb and Achilles. So that Goshtasb accepted commander of the Roman army- enemy of Iran- to fight Iran and Achilles began the war with the Trojans through his mother, and he did not participate in it, so that the Achaemenians would fail.

The group is one of the most important social phenomena. Rumi in Masnavi, has repeatedly referred to the concept of group and recommended his followers gregarious conduct. Rumi has said very practical about group; as his ideas can be applied and localization as a theoretical knowledge. In this paper, we tried to study Rumi's comments about group and respond to these questions by analytical- descriptive 1- Which are the criterions for forming a group? 2- What is the benefits of group? 3- What are the vulnerabilities of group? After studying of Masnavi, this results were achieved: 1- He knows standard of group form similarity of people. 2- Rumi knows benefits of groups necessity of path, executing commands of religion, loss disappointment,... . 3- Rumi has expressed vulnerabilities of group, disloyalty of members of the group, unholy purpose, an unwary leader, teammate with ignorant and improper people and so on.