جستجوی مقالات مرتبط با کلیدواژه « امثال و حکم » در نشریات گروه « ادبیات و زبان ها »

Proverbs are the extract of culture, ethics and worldview of a nation, whose analysis and criticism leads to the explanation of current thoughts and opinions among the people of a society. Negative proverbs, along with proverbs that indicate positivity, have a significant frequency in literary sources and among people, and this type of proverbs is also reflected in Dehkhoda"s proverbs and sayings. In this research, criticism of negative proverbs in Dehkhoda"s proverbs and decrees has been discussed and the intellectual coordinates of these proverbs have been analyzed.

This article is written in an analytical-descriptive way and its type is library.

The prevalence of negative proverbs imperceptibly and unintentionally leads to the spread of negativity in the society. From the point of view of language, the negative proverbs in Dehkhoda"s proverbs and sayings have a bitter and stinging language, and from the point of view of style and intellectual context, they are full of negativity and sometimes include violations of moral norms and lead a person to adopt a negative approach in life.

The research results show that negative proverbs have a high frequency in Dehkhoda"s proverbs and sayings. The negative proverbs in Dehkhoda"s proverbs and sayings mainly include themes such as incompatibility, ignorance, anxiety, threats and caution, bad past, conflict, fear, futility, destruction, unfortunate events, despair, violence, oppression, bullying, insults, death thoughts, They are teasing, talking, lying, sarcasm, sedition, deception, bullying, superstition, reproach, humiliation and threats, fault-finding and self-praise. Among the above cases, ignorance has the highest frequency with 1456 cases (12.3 percent) and self-praise has the lowest frequency with 50 cases (0.42 percent).

The concept of Comparison has been so long-lasting and durable that they can be taken into account as both humanistic and social tradition. This field of research, which first had a transnational, translinguistic and transcultural nature, was connected with interdisciplinary studies in the 20th century. In the present research study, the authors intend to, with a view toward comparative literature, study the samples of psychology theory of “pyramid of needs” by Abraham Maslow in Persian Proverbs. The purpose of the study is to, through a psycho-literary analysis of this concept; reveal the scope and capacity of each discipline in offering new horizons for future research. The results of this study show that the ideas which are proposed by humanistic psychologist to represent a motivational analysis of human behavior, such as the one proposed by Maslow, have already been considered in Persian literature in an explicit or implicit manner. This study, for the first time in Persian literature, analyzes Persian proverbs based on the 8 needs of Maslow ‘s pyramid and propose two major findings a) the effectiveness of a psychological theory in relationship to folk literature is proven and b) a better understanding of the value of Persian proverbs in representing mental and abstract concepts is gained.

This article examines the cultural factors affecting the formation of emotions and feelings and how they are managed in the proverbs of Dehkhoda. To achieve this goal, the method of "inferential content analysis" has been used. The statistical community is a four-volume book of proverbs and rulings of Dehkhoda and is a sample of all Persian proverbs and rulings in this work. The method is as follows: first, the evidence related to the main emotions, i.e. anger and hatred, fear, joy and sorrow, love, surprise and shame in the proverbs and the extracted verdict are categorized, then, the evidence is classified and the frequency of emotions, the causes of its occurrence are counted. After that, their management strategies are identified. Finally, according to the commonalities and differences of the topics with modern psychology, their cultural aspects have been studied. The result indicated that among the emotions, anger, fear, joy, and sadness have the highest frequency, respectively, and the rest of the emotions in popular culture, unlike the new psychology, have received less attention. It seems that given that their management strategies have not been proposed or have not had a negative dimension at all, they were not considered as the emotion of love or surprise, a moral principle, or as shame. This difference is rooted in the cultural dimensions of the Iranian nation. In addition, there is a significant difference in the commonalities of the footprint and the shadow of culture; for example, emotion management strategies are more collective than individual. It could be said that they are rooted in Iranian cultural manifestations such as religious, political, educational, among others.

The folk culture of any nation is the same culture, thought and belief of the people of that nation;  This type of culture expresses the customs and thinking of the people of each region;  In addition, by analyzing folk culture, information can be obtained in the field of historical sociology (cf. Mahjoub, 1387: 139).  Proverbs, beliefs, songs, stories, legends, etc. form part of popular culture, which itself is a subset of people's culture (cf. Derri and Khairandish, 2013: 82-83).  "Proverbs and sentences are also one of the subsets of popular culture" (Rahmati, 1383: 105). Proverb is one of the manifestations of popular culture.  The popular culture of every land is the result of the thought and experience of the past and represents the beliefs and customs of the people of that land.  Therefore, one of the manifestations of the culture, civilization and literature of any country is the proverbs, sayings, and aphorisms that have emanated from the mouths of the great people of science and literature or the common people of that land.  More than any living language in the world, Parable and wisdom are used in Persian language, each of which has a world of taste, thought, sweetness and good interpretation in fulfilling its purpose.  Thousands of years ago, Aristotle believed that proverbs and decrees are among the clusters of ancient wisdom, which have been spared from the danger of destruction in the light of brevity, correctness and correctness (Kolpaygani, 1376). The popular culture of Kerman is also a part of the culture of this ancient land with a long history. Therefore, by examining the historical figures and the common sayings of the people of this land, you can get to know small bits of the culture of this land. The purpose of this article is to examine the role of proverbs and common sayings of Kerman city in the cultural spread of the people of this country and to examine how they evolve.  For this purpose, with an analytical approach, we have investigated common proverbs and sayings in the city of Kerman, and we have examined the historical characters of these proverbs and sayings.  In the end, we have drawn conclusions about the prevalence of these historical figures on the cultural spread.

In this research, the authors first collected this special and common narrative of proverbs and sayings among the people of Kerman city in the field and through interviews;  Then, from the sources related to the subject, they investigated the titles of historical figures like Akhmel and Hakem, and took a picture.  Then he analyzed and presented the results.

Understanding the wealth of popular literature such as proverbs and sayings, myths and stories is one of the effective ways to create understanding and a sense of altruism and empathy between different nations of the world and to realize the ideal of dialogue between civilizations.  Examining these kinds of works can explain the basic physical and emotional needs of humans, and without a doubt, efforts to meet these needs will help foster a sense of brotherhood.  And this is where people will know each other better, and each one will see himself as a member of the great human family on this planet.  The cosmopolitan thought will gradually take shape, and everyone will be far from selfishness, racism, and blind religious prejudices, and will agree with the renowned Pakistani poet Muhammad Iqbal (Iqbal Lahori, 2033: 203).  Diffusion of culture means the spread of culture sometimes from one area to another, sometimes from one time to another and in a two-way manner.  The cultures created in the new world are sometimes independently developed from the old cultures and sometimes they are changed and replaced.  This view has been proposed in the form of a theory about the evolution of culture by people like Edward Tyler.  According to them, the dissemination of culture plays a very effective role in the development and development of culture (see: Bashiriyeh, 1385:128).  The people of Kerman are famous historical figures such as;  Shah Abbas Safavi, Mullahadi Sabzevari, Sardar Nusrat and Sardar Majal of Kerman governors, Iskandar Makdoni, Yusuf Kafi Chi, Nawab Safavi, Bilal Habashi, Bahlul, Bektash Khan governor of Kerman, Issa Khan Jalali, gendarme of the southern region of Kerman, and Shah Nematullah, but according to the measures  They have used their culture and society in proverbs and sayings.  Examples of proverbs and sayings of the people of Kerman and their historical roots are examined. One can have art!  (/dam mibâ honar dâšte bše/) The food should be hot, the bowl should be wooden! /âšeš xədang bâše kâsəš čubi bâše/ Oh, the house of the leader, the leader is left! /a: xune sardâr sardereš munde/ Be a nailer to a nailer, Hader Boon! /a mixkan tâ mixkub hâder bun bâš/ As if Yusuf is at a crossroads! /engâr yusefu səre dorâhiye/ He is great and the Nawab is a beggar and Abbas is a friend! /bozorgiš va: navvâb mimune gədâyiš va: abbâs-e dus/ Bilal is a man, don't ask for permission! /bəlâl ke mord dəge azun nəgoftan/ Bahlool and Barley Bread and Vinegar! /bohlulo: xərq-e nun-e jəvo: sərke/ Homeless son! /peser-e bytâš xâne: / The old man is burning with curdled ash! /pirət bəsuze âš-e kašk-e pādane/ It's annoying! /de 'səre bâr mikone/ A disciple of a donkey is better than a hundred and six dengi! /ye moride xar az sad dəhe šişdongi bəhtəre/ .

In proverbs and sayings, it is an attractive and heartwarming part of language and popular culture, which makes its use in writings and speech more beautiful and pleasant.  It prevents boring and lengthy speech.  Considering that some proverbs are very short, but they help the speaker and the writer in expressing the concepts.  By studying and examining the historical roots of proverbs and sayings common among the people of Kerman, one can understand the spirit, thinking, customs and especially the history of these people.  It is also clear that the function of proverbs and rulings for raising and teaching children is common among families, which makes traditions, manners and customs survive and transfer them to children and future generations in other regions.  With the spread of proverbs and rulings, altruism is promoted and empathy and understanding are created between the people of the same community and other regions.  These are the characteristics that make culture contagious, and throughout history, continuous cultural diffusion occurs among societies.  By examining the historical roots of proverbs and sayings common among the people of Kerman, the manifestations of culture, civilization, literature, habits, customs, ways of life and thinking of the predecessors of this region are determined.  Kermans have authenticity, that's why it spreads in other cultures.

In textual criticism, it is necessary to pay attention to side sources and sometimes books of proverbs. Depending on the content and the main form of the proverbs, the editor can remove some of the ambiguities of the classical texts. Gradually, the use of these proverbs becomes more limited and turn into vague expressions for the scribes so that they may change them. For example, the phrase of "Shomar e khāne be bāzār rāst nemÎayad" (The counting of the house is not acceptable in the Bazar) is an ancient proverb, which means "Not matching a personchr('39')s account at home with what he encounters in the market". This proverb at least has been used in Persian poetry and prose from the 5th century, and in our time, it has been used in Tajik Persian works. Sachr('39')adi has used this proverb in the one of the verses of his Odes, but for the scribes of Saʿdīchr('39')s Divan, it was not a familiar phrase, and hence, in most manuscripts and in all available editions of Divan and Odes, "arz e jame" (length of the clothes) has been distorted to the "arz e khane" (the length of the house). Most of the commentators of Sachr('39')adichr('39')s Odes have trusted the text without paying attention to its transformation and distortion. They have interpreted the verse in such a way that it does not relate to Sachr('39')adichr('39')s thought. In this article, the correct form of the Saʿdīchr('39')s verse has been presented relying on some of the manuscripts of Sachr('39')dichr('39')s Divan and the background and meaning of this proverb.

Persian historical texts in the classical period, while are related to history in terms of content, are considered part of the heritage of Persian prose. Authors of historical works also pay special attention to the literary of prose and try to present history in the form of beautiful prose and reflect a part of literary heritage such as the use of Persian and Arabic poetry, proverbs and rulings, Quranic verses and hadiths in their works. In this article, literary heritage has been studied and concluded in two prominent historical texts related to the Seljuk period, "Rahat al-Sodur" by Ravandi and "Aghd al-Ala" by Afzal al-Din Kermani, as well as the methods of using each of them. It has been concluded that both authors have used literary heritage with special skill in their works, which has had a great impact on Persian literature of that time. The reflection of verses and hadiths in both books is almost similar, but their methods of application are different. Also, the poems, proverbs and rulings used in "Rahat Al-Sodur" are far more than the book "Aghd Al-Ala". The ways of poems' function are similar in both works, and while the narrative-historical function seems to be preferable, both authors have benefited the least use of this function.