culture

Iranian popular literature is a clear example of the world's precious literary treasure that we Iranians enjoy the reserves and ownership of this spiritual treasure, which unfortunately we have not appreciated. Proverbs are a type of this treasure, some of which usually have a history and instructive story behind them. Many of these stories have been forgotten, and the background of some proverbs is not clear to some people; however, they are used in speech. In our country, due to its ancient history, there are many proverbs. Although these proverbs have differences in language and dialect among different Iranian ethnic groups, many of them are common in meaning or concept. Proverbs are actually a reflection of the original and prevalent culture of each society. In the present study, by discussing and examining proverbs and popular expressions common in the land of Torshiz, we will try to outline the values, standards, and lifestyle of our ancestors, and in this way, we will research and examine customs, cultural structures, and norms.

The purpose of this research is to study the situation of kinship and ethnic connections of Lak immigrants living in Nezam-Abad neighborhood of Tehran using an interpretive phenomenology method. Data were collected through in-depth interviews with 21 participants and analyzed using Colaizzi seven-step method, resulting in nine sub-categories and one core category. The subcategories included a predominance of endogamy, generational difference, sense of social and place belonging, continuity of relationships with the birthplace, continuity of relationships with neighbors, simplification of communication, limited interactions, adherence to local ethnic customs, and maintenance of solidarity. The core category was "effort to maintain neighborhood and hometown connections". First-generation migrants, in particular, expressed a strong desire and emphasis on maintaining interactions and relationships with Laks residing in Nezamabad neighborhood and with relatives in Kuhdasht county. They demonstrated their sense of belonging to their birthplace in various ways. Given the tangible difference in the socialization experiences of first-generation and subsequent generations of migrants, traditional sources of identification may be subject to rethinking. Consequently, their connections and relationships with each other and with their homeland may change, and perhaps the actions and behaviors of subsequent generations will align more homogeny with the dominant culture of the host society. Their sense of belonging and commitment to the components of their ethnic origin culture may take on a more symbolic form.

The primary task of all educational systems is to prepare the student's mind for the future in the context of culture. For this reason, researchers and thinkers entered the field of education and considered investing in human intellect to activate educational perspectives as one of the most central processes. However, realizing this vision requires understanding the relationship between education and culture, including components of culture in educational curricula and materials, discovering these components, and highlighting them in the teaching process for students. The aim of this article is to highlight the cultural components as the depth of the content of the curriculum of the book "Arabi, Zaban Qur'an (1)" in the tenth grade in the field of humanities in Iran with its counterpart, the Arabic language book "Let's Get Creative" in the tenth grade of secondary school in Egypt, which is evaluated through Quantitative measure of cultural components. The entire content of the two books is a statistical community in this research. At first, the data is presented in the form of tables and graphs, and then it is analyzed descriptively - analytically. The results showed that the Islamic (45%), social (67%) and religious (15%) contexts in Egyptian textbooks and the Islamic fields (54%), religious (84%) and cultural production (70%) are the most common in Iranian textbooks. These are the Islamic and religious aspects that despite They differ in the number of uses together, on top of the cultural components used in the textbooks above.

The process of globalization and the competitive spirit of nations to achieve developmental aspirations have led to extensive cultural and social transformations. Although these changes are inherent and an inseparable part of societies, they have weakened national identity and ethnic cultures, which deserve attention to elements of national coexistence and the richness of ethnic culture in order to witness greater dynamism in multicultural societies and national cohesion. Therefore, to achieve these goals, societies need to revisit local subcultures. This research aims to explore the manifestations of the tradition of cooperation in the culture and folklore of the Kalhori Kurdish, which has historically strengthened past communities, using both library and field methods, with a descriptive-analytical approach and an interdisciplinary perspective, to find scientific answers to the research questions. These questions include: What aspects of interaction and cooperation existed in the culture and lifestyle of the Kalhori people in the past? Did cooperation and interaction play a role in poverty alleviation, strengthening social relations, advancing activities, managing human resources, and the lives of Kalhori Kurdish speakers in Iwan-e Gharb and Somar-e Gharb? And is there currently a reflection of these cultural relations in the folklore of the Kalhori? The findings of the research indicate that there are noteworthy manifestations of interaction and cooperation in the folklore of the Kalhori, which have played a significant role in advancing social goals, facilitating tasks, boosting the economy, managing human resources, ending ethnic conflicts, and eradicating poverty from Kalhori communities. Furthermore, it is observed that some of these relationships are currently reflected in the folklore of the Kalhori.

Cultural semiotics is one of the fields of semiotics that is associated with the name of Yuri Lutman. Lotman considers culture as a symbolic system in confrontation and interaction with other symbolic systems. From Lutman's point of view, every culture is self-systematic and what is outside the scope of its own culture is known as non-culture. The theory of narrativeness and occurrence based on the theory of Lotman's symbolic sphere considers the event as a kind of change of the norms in the symbolic sphere, which corresponds to the definition of the event from the perspective of Grimas. The present article analyzes the novel "Crime and Punishment" by Fyodor Dostoyevsky, relying on Lutman's cultural semiotics and Grimas's narrative process. The purpose of this study is to investigate the practical capabilities of Lutman's theory of cultural semiotics in comparison with Grimassi's narratology, in order to show how the Russian writer presents the main values, including ideology, religion and politics, in opposition to two poles. It compares itself (Russia) and the other (the West). Raskolnikov's metamorphosis and the transition from the border of "other" to "self" in the last part of the novel is formed through a nightmare, which corresponds to passing through an unfavorable situation, sudden and without intervention of the subject. Therefore, the new situation refers to the "self and not the other" approach; The approach that is related to the function of identification and ideology of culture considers Russian culture superior to the West.

Since the early eighties of the 20th century and following the criticism of the empty place of culture in language teaching methods and approaches, emphasis was placed on  the necessity of using culture as a basic pillar in language teaching; because the critics evaluated the awareness of the cultural themes governing the target language society as very important, and considered mastering a foreign language to be much more than a simple combination of words, sounds and sentences (Roche, 2001; quoted from Firoozabadi & Amiri, 2010). Therefore, selecting sources that effectively reflect societal cultural issues is crucial for incorporating culture into second/foreign language teaching.  This is where literary texts stand as one of the worthiest representatives of cultures of nations in this field. This research was aimed to determine the importance of the indicators of literary instances with cultural characteristics in teaching Persian to non-Persian speakers through literary texts at both intermediate and advanced levels. The questions that this research seeks to answer are as follows:What is the importance of using indicators of literary instances with cultural characteristics for teaching Persian language to non-Persian speakers at the intermediate and advanced levels, according to experienced teachers?What is the best order of using literary contents with cultural characteristics based on their importance in teaching Persian language to non-Persian speakers at both intermediate and advanced levels from the perspective of experienced teachers in this field?

Proverbs are of special importance since they are one of the most important linguistic categories of any nation and a complete view of the culture, customs and beliefs of a nation, and important category in the study of linguistics and literature. Proverbs have a special place in the literature of different nations to the extent that they cover an important part of the literature of any society and their study leads to the discovery of their cultural commonalities and differences and is is a sign of the intellectual concern of the past and has advice. Persian and Arabic languages have always had many influences throughout history, and these influences and cultural exchanges have sometimes led to many similarities between the two languages. This article tries to examine the proverb with a common meaning between these two languages in terms of the place of natural elements in them in a descriptive-analytical method. The results of this article indicate that Persian and Lebanese proverbs have many commonalities in the use of natural terrestrial elements. The reason for this is due to the geographical location, cultural and historical context and the common vision of the two nations. But at the same time, Lebanese proverbs have a greater tendency towards the elements of nature, especially animals and stones, compared to Persian proverbs. Another common point is that both languages, in expressing their proverbs in the use of animals, have paid attention to their endurance, instinct, and body, but in other elements, such as mountains,

Marriage is a controversial subject in epic works of the world. It has happy and often sad endings which causes rebellion, war, bloodshed and destruction of kings. It is the corner stone of every society which provides psychological, emotional, social and moral needs of man and at the same time it is a cultural phenomenon that every nation gives it its own special colour. Employing descriptive analytic approach and also applying comparative reading the American style, the purpose of the present research is to study themes regarding marriage rituals in Shahnameh and Ramayana. In view of the importance of the outcome of the myths and epics in today’s world and the transmission of customs and culture of every society, the need for this research was felt. The result of the research is finding themes such as marriage test, marriage rites, freedom of women in marriage and the fact that they take the first step in marriage, and wedding outside borders. The latter is more evident in Shahnameh than in Ramayana and this issue was the cause for hero’s journeys and quests. Marriage rituals in Iran whether temporary or permanent include different customs and in Indian culture it is more accompanied with religious rites. In general themes and the basic foundation of marriage in both works have common and different aspects among which wedding foreigners and marriage test have the most similarities in these two cultures. On one hand they both attempt to justify the hero’s journeys and on the other hand they insist on the women’s prime choice of spouse.

Its cultural diplomacy is a part of diplomacy that pursues the development of international and interstate relations through culture, art and civilization-building components. The Islamic Republic of Iran, with its cultural, civilizational and religious components and many commonalities, is able to play a more active role in the field of cultural diplomacy in India. In this practical research, using the most important works and available library sources, in a descriptive-analytical method, it is tried to find an answer to the question that what are the practical components of the cultural diplomacy of the Islamic Republic of Iran in India? The hypothesis of this research is that the religious-value, cultural-artistic and civilizational-normative components can be related to several thousand years of cultural and civilizational relations, the existence of a large Muslim community, the presence of the Persian language and literature for eight hundred years, and common cultural and literary figures. They help to promote the soft power and cultural diplomacy of the Islamic Republic of Iran, so this research will analyze the issue from the perspective of constructivist theory.

Toghray Mashhadi’s Saqi-nameh is one of the literary genres that received a lot of attention, especially in the Safavid era, and detailed Saqi-namehs, often in imitation of Torshizi’s Saqi-nameh which were written in this era. Toghray Mashhadi, a prolific and capable poet of the 11th century, wrote a Saqi-nameh in nine thousand verses, which is considered the most detailed Saqi-nameh in the Persian language. He has included terms from popular culture as well as sciences such as music and botany in this Saqi-nameh with a noble imagination and created original poetic images. The deviation from norms of Toghray Mashhadi, especially in the use of Indian words, has attracted the attention of anthologies writers. Due to the fact that Saqi-nameh of Mashhadi has not been widely criticized, the present study tries to analyze the stylistic and linguistic features of this work in detail and show the innovations of it by relying on two old versions of his masterpiece.

The relationship between the poet and customs in every society constitutes a large part of literature. Rituals and customs of every country are considered as the cultural elements of the society, and the diversity and multiplicity of these rituals is a testimony to the cultural richness of a society, and in the meantime, the various celebrations of Iran's rich culture, along with religious holidays as a part of culture, have received special attention in written works. They have pointed out that in each period, special rituals and ceremonies were held. Today, some of these celebrations and ceremonies, which are considered as symbols of Iranian culture, have been forgotten or have become less common among the people; But despite its long history, some of these celebrations have survived and the values behind them have been passed down from generation to generation. The present study seeks to explain the dignity and cultural status of these festivals among Iranians by emphasizing the poems of Rudaki, Farrokhi, Manouchehri and Ferdowsi and reflecting the quantity of each Eid in the divan of each poet, although most of these poems are in praise of rulers and courtiers; However, from the reflection of these celebrations and festivals in Persian poetry, one can get acquainted with the thought of court rulers and the spirit of its people and realize their importance and value in terms of cultural order and useful function that they have created for the proximity of Iranian tribes and national solidarity.

The present article, realized by using analytical method and library research, has discussed the different roles of colors in French and Persian terms. On the one hand, these terms have been studied in the field of linguistics, especially in terms of vocabulary and syntactic structure, and on the other hand, their hidden and obvious symbols have been analyzed by the intercultural point of view. In order to be aware of the commonality and differentiation of the colors’ role in the terms of both French and Persian languages and to create order and coherence in the text of the article, the authors have categorized them into six groups, according to their own initiative: Conceptual metaphor, terms structured by noun and adjective, metonymy, political domain, abstract concepts and terms based on infinitive. It is noteworthy that by referring to specialized books and dictionaries, the body of research consisting of qualified terms for each group has been conceived and for each of them, equivalent has been chosen in the target language. In addition to examining each term, the authors of the article have provided an analytical study of the examples, citing the views of linguists. Also, by referring to the book Le Proverbe : Vers une définition linguistique (2012) by Sonia Gomez-Jordana Ferari, the syntactic structure of the examples of the research body has been examined.

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Gender, difference and uniformity of gender rules are considered as fundamental concepts of anthropology of gender. The present research is an attempt to examine Farhad Hassanzadeh's evidences (particularly in the ages of D and H) so as to analyze them based on post structuralism anthropology. Having confirmed the customary insight, understandable expressions, the ideologies that governor on traditional Cultural structures, One pole is the center and the other one is margin. However, as the matter of fact, the mentioned binaries (the two mentioned polars) are not superior to each other. This research, via considering the viewpoint of giving centrality or having one of two poles in nature/culture binary and female/male, analyzes whether the rate of centrality had been given to Female pole and in whose one it has been given to male pole, in which literally work centrifugal has been happened and in which ones it has not.This research shows, in the most discussed fiction centrality of writer characterization is based on male pole and looking manner to women’s character has not been kept a loof from past traditional stereotype
Life in the modern era, especially from the mid-20th century onwards and after two world wars, has, by a great margin, disrupted all previous assumptions and altered human perceptions of many concepts. In other words, a complete cultural revolution has taken place in society. Gender and how it is addressed is one of the concepts that has undergone significant changes compared to the past. Concurrent with changes in human perspectives on these issues, cultural anthropologists have introduced the branch of gender anthropology, the main concern of which is to explore femininity and masculinity beyond their biological nature. Consequently, it aims to "revert to prioritizing other social categorizations (such as ethnicity, age, religion, and social status) over gender categorization by disregarding the concept of 'femininity' as a cohesive social stratum" (Fekouhi, 2007: 233).
Feminist anthropology, as one of the important branches of cultural anthropology, which focuses primarily on gender issues, began in the 1970s and is now evolving into gender anthropology, in which the previous extreme feminist approaches and the focus on the female pole are no longer relevant, and the focus of research is on gender rather than sex. The fundamental belief of this field of study is that there must be a distinction between the "biological characteristics of sexes and the cultural characteristics, referred to as gender.   
According to this group's interpretation, 'femininity' is not a biological position but rather a social-cultural one. Therefore, it is assumed that this social-cultural position, which has been adapted to the biological position of women in a particular society, is contractual rather than natural" (Fekouhi, 2007: 232-230).
Although in most cases literary works, especially fiction, are not written for direct education or reflection of specific ideas, and usually differ significantly from the real world due to the presence of elements of imagination and fantasy, sometimes stories can explore concepts that the author is considered part of the dominant culture in contemporary society. In this way, one can find the layers of the author's interpretation in the story and, on a broader scale, the society of the author. It should also be noted that in relation to children, the transfer of both direct and indirect positions is important, and from here the importance of children's literature as an element for transmitting various concepts becomes doubly important.
Thus, the present study turns to children's literature from the perspective of two authors of different and indeed influential genders to explore their gender perspectives and to search for the relevant examples in these works based on descriptive-analytical and interdisciplinary approaches in line with the theory of dualities of cultural anthropology. Gender anthropology believes that the characteristics of men and women in any society are shaped, reflected, and transformed in its literature, art, and culture. The confrontation between men and women and in some cases the superiority of one over the other is the result of the dominance of specific ideological forms in some thoughts, not the result of the different nature of men and women.
From the examination of selected stories, it is evident that characters are often nurtured based on the concept of gender rather than sex, and in most cases, biological differences are considered the factor behind gender differences. In the stories of Judge Noor, the title of the story and the name of the book are often masculine, and in his storytelling, men are also presented in a more favorable position, introduced with higher awareness and knowledge compared to women. They are depicted as readers, not credulous, and not simple-minded. In most stories, they are the heads of the family and are considered decision-makers, but in terms of emotion, responsibility, and family care, they are shown to be inferior to women. Men in these stories are often harsh and unemotional, lacking a proper relationship with their spouses and children, often unemployed and unable to provide for their families, leading them to resort to violence, which naturally victimizes the family, primarily women. However, this can also be attributed to societal status, family welfare, and individuals' ignorance during the narrative timeframe. In these stories, the author sometimes introduces a newer generation with more positive attributes; they are aware and courageous, striving to create positive changes in their lives, with men having a greater share in this. With the passage of time and in a period of rapid cultural change, which is witnessing the greatest gap between generations, the difference in the type of perspective on the issue of gender in previous and present works appears natural. Therefore, the intellectual growth and change in society's perspective on gender have led to a noticeable difference in later books by Hassan Zadeh compared to his earlier works. One of the indications of this is the increased presence of women in society and the subsequent growth of central characters in the form of women's gender. Women in these stories have a more favorable position in terms of livelihood, welfare level, thinking, awareness, satisfaction, health level, and social presence. Sometimes, the audience in the stories is confronted with signs of female dominance and the predominance of women's will and power, and changes in women's temperament and character (from avoidance of dominance to seeking dominance and even violence), something not seen in the works of other selected authors.
However, the dominant view still influences the stories, and in most cases, female characters are depicted in a way that they lack intellectual and financial independence, have simple beliefs, are interested in superstitions, and are captives of undesirable affairs falsely attributed to religion. In contrast, men are more aware, considered the economic and intellectual pillars of the family, have made significant positive changes in terms of emotion and affection, have appropriate relationships with their spouses and children in most stories, and are presented as more positive and complete characters.

The words in each language carry a cultural background and can reflect the worldview of their creators and speakers throughout history. Initially, the semantic fields were quite limited, but through continuous experiences in nature and society, humans gradually expanded them. Birth and parenting represent fundamental human experiences, leading people to assign them a place in language and create specific words. As a child develops in a woman's womb, she is perceived differently, undergoing a transformation in how she is viewed. In the Kurdish language today, various terms exist for a pregnant woman, with "dūgyan" appearing to be unique to Kurds and holding significant cultural significance, offering insights into the Kurdish worldview. This article aims to explore the term "dūgyan" using a descriptive-analytical approach to unveil its cultural and linguistic nuances. A key finding of this study is that "dūgyan" reflects the Kurdish perspective on humanity in general and women in particular, showcasing deep respect for mothers and their children as living beings.  The revered term "dūgyan" may be traced back to the matriarchal era of two to three thousand years ago, potentially originating from female creators. Moreover, the structure of this word reveals one of the earliest methods of word formation in the Kurdish language.

Understanding the nature and structure and knowledge of the functions of culture is one of the most fundamental quests of contemporary human life. Although in recent decades, many theorists have discussed and investigated in connection with culture, but it seems that it is still possible to discuss and investigate this issue. Culture is the generator of behaviors and social events in a society. And it is reciprocally affected by it. The connection and entanglement of culture with various aspects of human life from the past until now can be a convincing proof of the importance of the phenomenon of culture in human life. Culture not only has an effective function in improving and organizing relations with other societies, but also affects the process and relations of internal sub-systems of a culture. Mysticism and Sufism have always been one of the main and most important dominant discourses in human societies, especially in Iran, for this reason, a large part of the texts and works of Persian poetry and prose are full of mystical concepts and themes, and these works also have a large amount of elements They have influenced and influenced culture in the society. In this article, the authors intend to investigate and analyze the subcultures in the early mystical texts with an interdisciplinary perspective from the perspective of sociology.

Proverbs are a cultural tool that, due to their expressive language and special phonetic and literary patterns, can decrease the intellectual resistance of the audience and impose certain concepts and meanings on them. The cultural semiotics of Persian proverbs shows that gender discrimination and reducing the status of women are probably rooted in cultural standards and norms. In many proverbs, women are considered “the other” and marginal while men are regarded as “the self” and central. Using analytical, descriptive, and qualitative methods, this article critically investigates several gender proverbs with an emphasis on cultural semiotics to show how the dual opposition of “man” vs. “woman” has influenced concepts such as “patriarchy”, “marriage”, “reproduction”, “formal beauty”, “masculine economy”, “mental strength”, and “leadership and management”. and placed women in the “margin” and men in the “center” of the cultural context. The cultural semiotic analysis of proverbs attests to the fact that being a “woman” is a product of patriarchal ideology; a thought that consciously or unconsciously seeks to depict women as “the other”. This thinking removes women from the social scene with hidden control and repression and ultimately seeks their “symbolic refutation”.

One of the areas that can be effective in teaching Persian language to non-Persian speakers is public culture and etiquette; Folktales are interesting for the audience due to their relatively simple language and regular storyline, and despite their simple appearance, these stories pay attention to issues that, in addition to showing cultural and folk characteristics, are very deep and influential for humanity, and in the discussion of themes Psychological also have a special place. Based on this, teachers can familiarize Persian language learners with cultural characteristics of Persian speakers through texts and folk tales. Therefore, it’s important to attention to the field of public literature in the discussion of teaching Persian language, and it introduces language learners to the different aspects of the culture of the Persian-speaking society, despite this issue, so far, this discussion has not been paid as much attention as it should be.This article intends to introduce the advantages and disadvantages of this book in the direction of teaching Persian to non-Persian speakers, using a descriptive-analytical method, with library tools and relying on the stories of Mashadi Galin Khanoom. The selection of these stories, which have been published in English as Persian Tales and have attracted the attention non-Persian speakers, created the hypothesis in the minds of the authors that this book can be a suitable model for teaching Persian. The results of the review of this book show that the conscious selection of folk stories can be effective in transferring popular culture to non-Persian speakers
 
Extended Abstract:In the education of culture, it should be noted that the literature of a nation is a useful tool for understanding the culture of that society. Because the environment, the matching of characters with the environment, ideas, values, habits and personalities of the characters in the literary masses make the characteristics of that society cultural for language learners. Therefore, getting to know the culture of any language is important to strengthen it. Because if language learners are familiar with the customs of a society, they will be more successful in communicating with that society. Also, the familiarity of language learners with the culture of the target language makes them compare it with their native culture, and in this regard, participation in the class increases, and this has a direct relationship with increasing their knowledge and awareness.
 mashdi Galin khanoom 's stories are very much in the field of Persian language education through popular culture and etiquette, because this collection is for receiving short stories in common language. The shortness of the stories, simple and common language, the use of idioms and parables, and such things can be attractive for learners. Also, some of the moral concepts in the book, which includes common concepts in different cultures, can cause students to participate.
The current research has been carried out using a descriptive-analytical method and library tools. Along this research, first of all, the stories of mashdi Galin khanoom and their characteristics in relation to the teaching of Persian language and its culture have been extracted and some parts of it have been analyzed with an educational approach.
Getting to know the vernacular is useful for the learner to better understand the language and culture of the region, but the vernacular and sometimes incorrect use of words, phrases and grammatical commands in the sentences is the basis for the learner to use the language incorrectly. Along this, any corrections must be made by the teacher.
Some features of mashdi Galin khanoom's stories make these stories suitable and useful for teaching language. These features are divided into two linguistic and cultural groups.
Linguistic advantages
Use of non-Persian words, narrative and story style, use of common language, use of language characters in the dialogue between characters. Each of these linguistic advantages can provide language learners with a suitable syntactic model in accordance with the use of popular language.
Cultural advantages
Transferring folk customs and beliefs, common swears and oaths, use of allusions and folk expressions, use of prayer sentences and the last prayer of each story. Based on this, folk tales can be analyzed from scientific, cultural, historical, philosophical, sociological and psychological aspects. These stories reflect the linguistic, cultural, historical and personality characteristics of a society, which is why it is necessary to pay attention to them in the field of education.
However, using these texts in language teaching can have disadvantages. Such as: incorrect use of prepositions, use of common language (broken words and moving parts of sentences), misogyny, superstitions, insults and vulgar words.
Such disadvantages can, in addition to teaching incorrect language structure and presenting wrong language models, convey beliefs and beliefs to language learners that distort the face of Persian language in front of non-Persian speakers. Based on this, the language teacher must make the right choice in this regard so as not to cause serious damage to the language.
This research introduces the advantages and disadvantages of the book of mashdi Galin khanoom for teaching Persian language to non-Persian speakers, which leads to the practical selection of texts, and Persian language teachers can use them to provide accurate education for non-Persian speakers.  The results of this research show that many popular literature texts have the ability to be included in the curriculum of Persian language teaching, but nevertheless, a careful selection of these texts should be made by the teacher, which is a suitable model both in terms of language and in terms of Culture should be available to language learners.
Conflict of Interest
The authors have no conflicts of interest to declare.

Today, macro-technological, cultural-social, economic and political factors and trends have strongly affected universities, schools and educational centers, and the success of educational programs in various fields requires identifying and taking into account these factors. Therefore, the current research was conducted with the aim of scanning and prioritizing the technological, cultural-social, economic and political factors affecting the teaching of Persian language to non-Persian speakers. The type of research is applied with an exploratory approach, and its statistical population is 27 experts and professors of Persian language teaching centers in prestigious universities located in Tehran, including Azfa International Center of Shahid Beheshti University, Tarbiat Modares International Persian Language Teaching Center, and Persian Teaching Center for Non-Persian Speakers. Allameh Tabatabai University, the International Center for Teaching Farsi to Non-Persian Speakers of Al-Zahra University and the International Center for Teaching Persian Language of Tehran University. In the first step of the research, 66 factors were identified and counted by conducting library studies and research studies. Then, by implementing the futuristic Delphi method, after three rounds, an agreement was reached between the experts, and the factors that obtained the "Kendall" consensus coefficient above 0.7 were ranked according to the average points obtained in the third round (higher average in the higher rank). In the category of technological factors, eight factors, in the category of social-cultural factors, twelve factors, in the category of economic factors, nine factors, and in the category of political factors, six factors were identified as effective. The most effective factor of technology and language education, the use of multimedia in the educational environment, the most effective factor of culture and society and language education, the demographic changes of students, non-governmental education, the increase in foreign currency income of the government and the commercialization of education activities for non-Persian speakers, the three most effective factors of economy and language education and the most effective factor of policy making and According to the experts in the field of language teaching, the factors affecting the teaching of Persian language to non-Persian speakers were recognized as knowledge transfer policies between nations.