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

Mulla Parishan was one of the well-known Gurani dialect poets. Unfortunately, there is not much information concerning his biography and literary works. In this descriptive-analytical paper, the focus is on the manuscripts, volume of poems, and information inserted in the hat note and colophon of manuscripts as well as the poetic language and content of his poetry. What is certain is that he spoke in Laki, but his poems are based on the Kurdish literary language "Gurani". However, Laki, Kalhuri, Persian, and Arabic words have added to the complexity of his poetic language. Contrary to the findings of previous researchers, Mulla Parishan was not an adherent of the Horufiyes, a Sufi sect of Shi'a (shitte), but benefited greatly from Abjad and hermeneutics as other scholars of Imamiyya Shi'a. There is a significant reference to Ali Abi Talib's Wilayat (religious leadership and guardianship) in both Mulla and Sheikh Rajab Borsi's thoughts. Furthermore, by examining the manuscripts it was concluded that many of the poems that have been attributed to him belong to Malek Hussein Khan Kolyaei – a poet of the Gurani style in the nineteenth century.

The doppelgänger (twin stranger) with all its dimensions and effects, is one of the oldest beliefs among different nations of the world. This element, originated from mythology, has survived in various ways in the beliefs of the people all around the world. In some cases, the deformation and nature of the data are proportional to human knowledge. In a sense; the belief in the existence of doppelgänger, originated from fear of death and desire to survive. The twin can be examined in terms of shadow, twin, fetal pairs, and image in water or mirror from the perspective of psychology, myth, medicine, storytelling, etc. In this article the authors have discussed the nature and origin of doppelgänger in Iran and the world. Then, the reflection of those beliefs in the culture of Lak's has been definitely considered a continuation, and in some cases the same beliefs that exist among other ethnic groups in Iran and in the world. For many reasons, it can be said that these beliefs are still highly valued in some of the region's villages and among the elders and they are considered indestructible to their beliefs, However, among the young and educated generation, they are no longer superstitious. This research has been conducted on the basis of field library studies through descriptive-analytical methods and, in some cases, based on verbal statements.