اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 1 2025 11 19 The Socio-Economic Consequences of the Presence of Russian and British Military Forces in Qayenat during the First World War پیامدهای اقتصادی-اجتماعی حضور نظامیان روسیه و انگلیس در ولایت قاینات طی جنگ جهانی اول 9 46 231399 10.22034/fakh.2025.527711.1739 FA فریده باوریان استادیار تاریخ انقلاب اسلامی، گروه معارف اسلامی، دانشکده الهیات و معارف اسلامی، دانشگاه ایلام، ایلام، ایران 0000-0003-0265-8159 احمد اسدالهی گازار نویسنده و پژوهشگر حوزه هنری انقلاب اسلامی، تهران، ایران 0000-0003-0265-8159 Journal Article 2025 06 02 <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">Introduction<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">With the outbreak of the First World War, Iran declared its neutrality. However, in practice this neutrality was little more than a formality. The warring powers knew well that, given Iran’s many internal problems and the external pressures it faced, such neutrality could not be meaningful. As a result, seeing the weakness of the central government, they ignored Iran’s declaration and moved ahead with their own plans. In these circumstances, the Iranian government could do little more than send notes of protest to the belligerent states; a policy that failed to prevent foreign forces from occupying parts of the country. During this period, British and Russian troops, whose main mission was to establish a defensive line against Germany, exploited the weakness of Iran’s central authority. Because of its strategic position, they brought the northern and southern regions of the province of Qayenat under their control. Therefore, Iran, and, within it, the Amarat-e Qayenat va Sistan, became a stage for the colonial ambitions of the great powers. Qayenat, which had long been an arena of rivalry between Russia and Britain due to its unique strategic location, experienced widespread difficulties and instability in various domains during the war as a result of their policies. In light of this, the present study aims to address what socio-economic consequences the presence of Russian and British troops in the province of Qayenat had for the local population. Accordingly, it examines the regional conditions and the socio-economic outcomes resulting from the presence of these forces in Qayenat during the First World War. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">Although numerous studies have addressed the effects of the First World War and the presence of Allied forces in this region, several of which are relevant as background for the present research, previous works typically focus on only one of the dimensions explored here. The distinct contribution of this article lies in its comprehensive and independent examination of the socio-economic consequences of the Russian and British military presence in Qayenat during the First World War. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">The primary aim of this study is to examine the socio-economic crises that emerged as a result of the direct presence of Russian and British military forces in the strategically important province of Qayenat, crises that increasingly destabilized the region. Within this broader inquiry, the study also seeks to explore the conditions that facilitated the entry of these forces into the area, the position of the governor of Qayenat, Mohammad Ebrahim Khan ‘Alam, toward their presence, and the activities of German agents in the province. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">Research Method <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">This study employs a historical method with a descriptive–analytical approach. It draws on library sources, including books, scholarly articles, academic theses and the writings of British consuls and high-ranking military officers. In addition, it makes use of documentary materials such as published document collections, unpublished archival records held at the National Archives and Library of Iran, as well as interviews with prominent scholarly, religious, and cultural figures from the region. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">Findings <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">The findings indicate that the conduct and activities of the Allied forces during the First World War exposed the province of Qayenat to a range of economic crises, including famine, widespread poverty, shortages and rising prices of foodstuffs, and disruptions to agriculture and livestock production. These economic difficulties, in turn, gave rise to numerous social crises. Among the most significant were the spread of infectious diseases such as cholera, influenza, and smallpox—largely caused by poor sanitary conditions among foreign troops and widespread malnutrition among the local population; large-scale migration of Qayenat residents to nearby cities and neighboring countries, including Afghanistan and parts of Central Asia, in search of better living conditions; an increase in marriages between local women and foreign soldiers or opportunistic local chiefs due to the severe financial distress faced by families; the expansion of opium cultivation and consumption within society; and, finally, a sharp rise in insecurity along roads and trade routes as a result of banditry and raids carried out by Turkmen, Baluch, and Afghan outlaws, as well as assaults on local homes by Cossack soldiers. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">Conclusion <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; color: black; mso-themecolor: text1;">During the First World War, the swift and wide-reaching control of Qayenat by Russian and British forces, and their close cooperation in the region, led to growing crises in several areas. These problems were especially serious in the economic and social spheres. Allied control disrupted foreign trade and caused local markets to stagnate, as commercial activity dropped to its lowest levels and Iran’s exports to neighboring countries were put at risk. As the Allied forces expanded and demanded more essential goods, while occupying orchards and farmlands, agriculture in the region came under serious threat. This led to rising prices, food shortages, and, at times, famine. The worsening economic conditions also created social problems. The direct presence of Allied troops in Qayenat caused the spread of infectious diseases, widespread malnutrition, migration of residents, and increased insecurity along roads and trade routes. These problems deeply affected the local population, increased social dissatisfaction, and eventually led to public protests against Shaukat al-Mulk. با آغاز جنگ جهانی اول نیروهای انگلیسی و روسی، که مأموریت اصلیشان ایجاد یک خط زنجیر نظامی در برابر آلمانها بود، با استفاده از ضعف حکومت مرکزی ایران، شمال و جنوب ولایت قاینات را، به دلیل موقعیت استراتژیک آن، تحت سلطه قراردادند. حضور مستقیم نیروهای بیگانه گرفتاریها و نابسامانیهای گستردهای را در عرصههای مختلف بر مردم منطقه تحمیل نمود. در این راستا، پژوهش حاضر سعی دارد، با استفاده از منابع کتابخانهای و مصاحبهای و با رویکرد توصیفی ـ تحلیلی، پیامدهای حضور نیروهای روسی و انگلیسی را در دو عرصه‌ی اجتماعی و اقتصادی مورد واکاوی قراردهد. یافتههای پژوهش نشان میدهد رفتار و عملکرد نیروهای متفقین طی جنگ جهانی اول در ولایت قاینات این خطه را در معرض بحران‌های اقتصادی مختلفی، چون قحطی، گسترش فقر، کمبود و گرانی مواد غذایی، اختلال در امور کشاورزی و دامپروری، قرار داد که به تبع آن بحرانهای اجتماعی بسیاری، مانند مهاجرت به مناطق همجوار، ازدواج دختران بومی با بیگانگان، گسترش کشت تریاک و افزایش استعمال آن، افزایش ناامنی در جامعه و تشدید نارضایتیهای اجتماعی و درنهایت گسترش بیماریهای مسری و مرگ و میر ناشی از سوءتغذیه و نبود امکانات بهداشتی، روی داد.

http://www.farhangekhorasan.ir/article_231399_b33435b75f36e9d752c3360628ce807c.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 1 2025 11 19 The Mediating Role of Managerial Coaching in the Relationships Between Organizational Investment in Social Capital, Job Performance and Employees’ Organizational Citizenship Behavior نقش واسطه ای مربیگری مدیران در روابط بین سرمایه گذاری سازمانی در سرمایه اجتماعی، عملکرد شغلی و رفتار شهروندی کارکنان 47 90 232407 10.22034/fakh.2025.519103.1729 FA مریم حافظیان استادیار،گروه علوم تربیتی، موسسه آموزش عالی ادیب مازند ران، ساری، ایران 0000-0003-4593-7473 میلاد ربانی کارشناسی ارشد مدیریت آموزشی، واحد بجنورد، دانشگاه آزاد اسلامی، بجنورد، ایران 0009-0004-1281-4690 شهربانو دهرویه استادیار گروه روانشناسی، موسسه آموزش عالی ادیب مازندران، ساری، ایران 0000-0001-6668-3201 Journal Article 2025 04 25 Introduction Social capital is a set of information, trust, norms and mutual relationships within a social network that can create favorable business opportunities by facilitating the exchange of semi-confidential information and bilateral agreements (Ferris et al., 2017). As a key component of societal growth and development and particularly of social development, social capital plays a significantly more important role than other forms of capital (such as economic capital). It serves as the foundation and coherence of other capitals and ensures their sustainability. Social capital embedded within an organization reduces transaction costs and effectively helps members achieve organizational goals (Gilderman et al., 2016). It increases, expands, and enables the sharing of resources within social relationships to facilitate collective action and to strengthen trust and reciprocity in society. Thus, social relationships are regarded as the central context of social capital. A lack of relational social capital can lead to instability and reluctance to share specific information in the relationship between job applicants and employers (Vilina et al., 2011). Social capital consists of shared values, informal norms, and implicit expectations among group members that support the formation of relationships through which the organization functions effectively (Adler & Vaughn, 2002). The essence of social capital theory is that relationships among employees are the primary drivers of meaningful performance and that fostering stronger connections within social networks produces positive outcomes by cultivating an environment characterized by trust, compatibility, and goodwill (Maurer & Ebrez, 2006). Researchers have examined the cognitive, structural, and relational dimensions of social capital at national, strategic, and organizational levels (Ellinger et al., 2013). As the need to understand developmental approaches for enhancing employee commitment and performance has become increasingly evident, researchers have more frequently measured various dimensions of social capital (Argel et al., 2007). Research Method The present study aimed to investigate the mediating role of managers’ coaching in relation to organizational investment in social capital, job performance, and citizenship behavior of employees of the General Directorate of Sports and Youth in North Khorasan Province, which was examined in the form of a causal model. The statistical population of all employees of the General Directorate of Sports and Youth in North Khorasan Province was 160 people, of which 113 people were selected as the sample size using non-probability random sampling based on the Cochran’s Sample Size Formula, and the aforementioned questionnaire was distributed among them. To measure the research variables, the standard questionnaire developed by Ellinger et al. (2011) was used, consisting of 31 items. To determine the validity of the questionnaire, the content validity method was used, which was approved after the comments of a number of professors in this field. To assess the reliability of the questionnaire, 31 questionnaires were administered, and the calculated Cronbach’s alpha was 0.861, indicating a satisfactory level of reliability. The questionnaires were distributed to the full sample, and the reliability of the instrument was reassessed. Using Cronbach’s alpha, a value of 0.89 was obtained, confirming the reliability of the measurement tool. Descriptive and inferential statistical analyses were conducted using SPSS (version 19), and structural equation modeling (SEM) was employed to test and evaluate the research hypotheses using LISREL 8.8. Findings The findings related to the first sub-hypothesis indicate that the path coefficient between managerial coaching and job performance is 0.58, with a p-value of 2.72. Given that this value exceeds the critical threshold at the 95% confidence level, the coefficient is statistically significant. Accordingly, a significant relationship exists between managerial coaching and job performance. For the second sub-hypothesis, the path coefficient between managerial coaching and organizational citizenship behavior was 0.44, with a p-value of 21.3. This value is well above the critical threshold, indicating a statistically significant relationship between managerial coaching and organizational citizenship behavior. For the third sub-hypothesis, the path coefficient between managerial coaching and investment in social capital was 0.22, with a p-value of 1.98. As this value meets the minimum threshold for significance at the 95% confidence level, the relationship between managerial coaching and investment in social capital is also statistically supported. In the fourth sub-hypothesis, the path coefficients and corresponding p-values were as follows: for investment in social capital and job performance, 0.72 and 7.16, respectively; for investment in social capital and managerial coaching, 0.32 and 1.98; and for managerial coaching and job performance, 0.58 and 2.72. Since all values meet or exceed the critical value of 1.96, these coefficients are significant at the 95% confidence level. Therefore, a significant relationship exists between investment in social capital and job performance, with managerial coaching acting as a mediating variable. In the fifth sub-hypothesis, the path coefficients and corresponding p-values were as follows: for investment in social capital and organizational citizenship behavior, 0.65 and 5.61, respectively; for investment in social capital and managerial coaching, 0.32 and 1.98; and for managerial coaching and organizational citizenship behavior, 0.44 and 3.21. Since all t-values meet or exceed the critical value of 1.96, these coefficients are statistically significant at the 95% confidence level. Therefore, a significant relationship exists between investment in social capital and organizational citizenship behavior, with managerial coaching serving as a mediating variable. Conclusion Considering the importance of investing in social capital, particularly in the context of youth sports organizations that provide a substantial portion of youth-related services, this study concludes that organizational investment in social capital—through encouraging managers to foster a supportive and trusting internal culture—strengthens employees’ sense of commitment to the organization. Consequently, as investment in social capital increases, organizational commitment also rises. Given that the Youth Sports Association is a service-oriented organization, higher organizational commitment among personnel enhances the overall satisfaction of youth with the services provided. Considering the extensive scope of service activities in the city, investing in social capital, particularly in human resources, the organization’s most valuable asset, further reinforces employees’ dedication to the organization’s goals and mission مربی‎گری به‌عنوان راهبردی اثربخش در توسعه‌ی سازمان و راهی موفق برای توسعه‌ی مدیران و رهبران در سازمان‎ها شناخته می‌شود و می‎تواند به توسعه و پیشرفت شخصی کارکنان و مزیت رقابتی سازمان منجر ‎گردد. لذا هدف پژوهش حاضر بررسی نقش واسطه‎ای مربی‎گری مدیران در ارتباط با سرمایه‎گذاری سازمانی در سرمایه‌ی اجتماعی، عملکرد شغلی و رفتار شهروندی کارکنان اداره‌ی کل ورزش و جوانان استان خراسان شمالی است که در قالب یک مدل علّی مورد بررسی قرار گرفته است. جامعه‌ی آماری شامل کلیه‌ی کارکنان اداره‌ی‌ کل ورزش و جوانان به تعداد160 نفر است که به روش نمونه‌گیری در دسترس تعداد 113 نفر مشارکت داشته‌اند. برای گردآوری داده‌ها از پرسش‌نامه‌ی الینگر و همکاران (2013) استفاده شد. بعد از تأیید روایی توسط متخصصین، به منظور تعیین پایایی، از ضریب آلفای کرونباخ استفاده شد که 86/0 به دست آمد که نشان‌دهنده‌ی اعتبار و پایایی بالای پرسش‌نامه است. تجزیه و تحلیل فرضیه‌های تحقیق از طریق آمار توصیفی و استنباطی با روش مدل ساختاری به کمک نرم‌افزار Spss نسخه‌ی 19 و Lisrel8.8 انجام شد. یافته‌ها در مدل معادلات ساختاری نشان می‌دهد بین سرمایه‎گذاری سازمانی در سرمایه‌ی اجتماعی با مربی‎گری کارکنان، عملکرد شغلی و رفتار شهروندی رابطه‌ی مثبت و معناداری وجود دارد (05/0< P-value). از طرفی، بین مربی‎گری مدیران و عملکرد شغلی رابطه‌ی مثبت و معنادار (05/0< P-value) به دست آمد. علاوه‌بر‌این، سرمایه‎گذاری سازمانی در سرمایه‌ی اجتماعی با عملکرد شغلی و رفتار شهروندی با نقش میانجی مربی‎گری مدیران رابطه‌ی مثبت و معناداری دارد. به عبارت دیگر، می‎توان گفت که مربی‎گری مدیران روابط بین سرمایه‎گذاری سازمانی در سرمایه‌ی اجتماعی و عملکرد شغلی و رفتار شهروندی کارکنان را واسطه‎گری می‎کند.

http://www.farhangekhorasan.ir/article_232407_da1c318484d667a913e20f7b696bdf34.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 1 2025 11 19 A Comparison of the Effectiveness of a Family-Strengthening Program and Mindfulness-Based Cognitive Training on the Social Competence of 13- to 14-Year-Old Adolescents مقایسه اثربخشی برنامه تقویت بنیان خانواده و آموزش شناختی مبتنی بر ذهن آگاهی بر کفایت اجتماعی نوجوانان 13 تا 14 سال 91 130 233362 10.22034/fakh.2025.518183.1727 FA سیده سمیه رمضانی دانشجوی دکترای روانشناسی، واحد بیرجند، دانشگاه آزاد اسلامی، بیرجند، ایران 0009-0005-0434-8009 سمانه سادات جعفر طباطبایی استادیار روانشناسی، واحد بیرجند، دانشگاه آزاد اسلامی، بیرجند، ایران 0000-0002-5498-6069 تکتم السادات جعفر طباطبایی استادیار روانشناسی، واحد بیرجند، دانشگاه آزاد اسلامی، بیرجند، ایران فاطمه شهابی زاده دانشیار روانشناسی، واحد بیرجند، دانشگاه آزاد اسلامی، بیرجند، ایران 0000-0001-5309-9516 Journal Article 2025 04 21 Introduction Adolescence is a critical and complex period of life following childhood, typically beginning at 11 to 12 years of age and ending at 18 to 21 years. Adolescent social competence refers to the combination of social skills and adaptive behaviors that enable adolescents to interact successfully with peers and adults. Social competence involves an individual’s ability to exercise personal independence and social responsibility and serves as the foundation for developing desirable outcomes such as self-confidence, social well-being, friendship quality, and work-related competencies. Given the sensitivity of adolescence, it is necessary to use various methods to address behavioral problems in this period. One such method is mindfulness-based cognitive intervention, a psychological approach rooted in Eastern meditation techniques. It includes strategies such as paying purposeful, non-judgmental attention to the present moment and focuses primarily on general vulnerabilities rather than specific problems. Some studies indicate that interventions aimed at improving family functioning can yield promising results in promoting adolescent health. Therefore, the present study aims to examine whether there is a significant difference between the strengthening families program (SFP) and mindfulness-based cognitive therapy in improving the social competence of adolescents aged 10–14 years. Research Methods This research is applied in terms of its purpose and quasi-experimental in terms of its method, using a pre-test/post-test design with a control group. The statistical population consisted of all adolescents aged 13 to 14 years enrolled in first-year secondary schools in Birjand in 1402. From this population, 45 adolescents were selected through purposive sampling based on inclusion and exclusion criteria, taking into account a test power of 80%, an error level of 0.05, and an average effect size, resulting in 15 participants for each group. The selected participants were then randomly assigned to three groups: (1) mindfulness-based cognitive training (15 individuals), (2) Strengthening Family Foundation Program training (15 individuals), and (3) control group (15 individuals). The Social Competence Questionnaire (PSCS) was administered to adolescents in all three groups. The first intervention group received mindfulness-based cognitive training delivered in 8 sessions, each lasting 120 minutes (one session per week). The second intervention group received the Strengthening Family Foundation Program, implemented in 8 weekly sessions of 2 hours each for both the adolescent and their family. Adolescents in the control group did not receive any intervention. Immediately after the completion of the training sessions, the questionnaire was administered again. A three-month follow-up assessment was also conducted for all three groups. Findings The findings showed that the mean total scores across all three time periods increased significantly for the behavioral skills component in both the Family Foundation Strengthening training group and the mindfulness-based cognitive training group compared to the control group. Additionally, the mindfulness-based cognitive training group demonstrated a significant increase—relative to the control group—in the components of motivation and expectations, as well as emotional competence. For the cognitive skills component, a significant increase was observed only in the Family Foundation Strengthening training group compared to the control group. However, no significant differences were found in the mean total scores across the three time periods for the overall social competence components between the Family Foundation Strengthening training and mindfulness-based cognitive training groups. Overall, the findings indicate that there is a significant difference between the effectiveness of SFP and mindfulness-based cognitive training on the social competence of adolescents aged 13 to 14. Conclusion Mindfulness-based cognitive training has a significant impact on enhancing the social competence of adolescents. This type of training supports adolescents in developing more effective and healthy social relationships by increasing social and emotional awareness, reducing impulsivity, strengthening emotional self-regulation, and improving social problem-solving skills. Overall, mindfulness enables adolescents to respond more thoughtfully in social situations, fostering positive interactions and contributing to their mental and social well-being. دوره‌ی نوجوانی از دوره‌های بحرانی و پیچیده از زندگی پس از کودکی است؛ که معمولاً از 11 تا 12 سالگی آغاز می‌شود و در 18 تا 21 سالگی خاتمه می‌یابد. پژوهش حاضر در نظر دارد به این موضوع بپردازد که آیا بین آموزش برنامه‌ی تقویت بنیان خانواده<span style="font-size: 12.0pt; mso-bidi-font-size: 13.0pt; font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-bidi-font-family: 'B Nazanin'; color: black; mso-themecolor: text1; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: FA;">[1] و درمان‌شناختی مبتنی بر ذهن‌آگاهی بر کفایت اجتماعی هویت نوجوانان 13- ۱۴ سال تفاوت معناداری وجود دارد؟ این تحقیق، بر مبنای هدف، کاربردی و، بر مبنای روش، از نوع نیمه‌آزمایشی با طرح پیش‌آزمون و پس‌آزمون با گروه کنترل است. جامعه‌ی آماری پژوهش حاضر شامل کلیه‌ی نوجوانان 13 تا 14 سال مدارس متوسطه دوره‌ی اول شهر بیرجند در سال 1403 می‌باشد که از میان آن‌ها 45 نفر به روش نمونه‌گیری هدفمند براساس معیارهای ورود و خروج انتخاب و با توجه به توان آزمون 80% و خطای 05/0 و اندازه‌ی اثر متوسط برای هر گروه 15 نفر در نظر گرفته شد. سپس افراد تصادفی در سه گروه آموزش‌شناختی مبتنی بر ذهن‌آگاهی (15 نفر)، آموزش برنامه‌ی تقویت بنیان خانواده (15 نفر) و کنترل (15 نفر) قرار گرفتند. پرسش‌نامه‌ی‌ کفایت اجتماعی توسط نوجوانان هر سه گروه تکمیل شد. یافتهها نشان داد آموزش‌شناختی مبتنی بر ذهن‌آگاهی تأثیر قابل ‌توجهی بر بهبود کفایت اجتماعی نوجوانان دارد. این نوع آموزش با افزایش خودآگاهی اجتماعی و هیجانی، کاهش تکانشگری و تقویت خودتنظیمی هیجانی و بهبود مهارت‌های حل مسئله‌ی اجتماعی به نوجوانان کمک می‌کند تا روابط اجتماعی مؤثرتر و سالم‌تری داشته باشند. در مجموع، ذهن‌آگاهی نوجوانان را قادر می‌سازد تا با تأمل بیشتری به موقعیت‌های اجتماعی پاسخ دهند و تعاملات مثبت‌تری را تجربه کنند که این امر موجب ارتقای سلامت روانی و اجتماعی آنان می‌شود

http://www.farhangekhorasan.ir/article_233362_1630ec4258390d935aab0d52d17eeaf6.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 1 2025 10 23 An Analysis of Bilingual Wisdom-Based Cryptonyms in the Poetry of Ibn Husam (with an Emphasis on Prophetic and ʿAlid Panegyrics) واکاوی رمزواژه‌های حِکمی دوزبانه در اشعار ابن حُسام (با تکیه بر مناقب نبویّ و علویّ) 131 168 230885 10.22034/fakh.2025.532466.1746 FA احمد لامعی گیو دانشیار زبان و ادبیات عربی، دانشکده ادبیات و علوم انسانی، دانشگاه بیرجند، بیرجند، ایران 0000-0002-5597-8896 Journal Article 2025 07 07 <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Introduction <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Symbolic expressions serve as reflections of a poet’s emotions and spiritual states, providing an effective medium for conveying inner thoughts and articulating the subtleties and aesthetic nuances of language. Ibn Husam, a distinguished poet of religious literature, especially in the genres of panegyric and praise poetry, frequently employs symbolism and metaphor. Beyond his poetic mastery, he is recognized as a mystic, jurist and intellectual whose profound devotion to authentic belief is manifested in his unwavering commitment to the guardianship of the Prophet’s Household (Ahl al-Bayt) and his deep reverence for the Prophet of Islam (PBUH). With heartfelt sincerity and a melodious poetic voice, he composed verses celebrating their exalted virtues and qualities. His bilingual compositions (mulammaʿāt) especially illuminate the moral attributes and human perfections of the Prophet (PBUH) and Imam Ali (AS). Engagement with the ancient literary heritage of Khorasan offers valuable insight into the emergence of new ideas, intellectual innovations and the broader scientific and cultural milieu of the past. In this context, the present study seeks to address two central questions: ü <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Upon what sources and principles are the wisdom-oriented themes in Ibn Husam’s prophetic panegyrics and praises of Imam Ali based? ü <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">To what extent are the selected symbolic words and their interrelated network of meanings aligned with religious thought, including the Qur’an and Hadith? <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Although some studies have examined the life, intellectual orientations and poetic works of Ibn Husam, no research has answered the above-mentioned research questions. The present study aims to identify the sapiential concepts embedded in his mystical symbolic vocabulary and, by highlighting a number of these symbolic expressions, to analyze the underlying intent and function they serve. Both dimensions of symbolic expression, its semantic foundation and its interpretive significance, are examined in this research. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Research Method <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">This study seeks to identify and analyze the most significant symbolic expressions associated with the wisdom-oriented themes found in Ibn Husam’s bilingual verses composed in praise of the Prophet (PBUH) and Imam Ali (AS). To this end, relevant sources and documents pertaining to the subject were examined and the material was interpreted using descriptive and analytical methods. The analysis draws upon poetic evidence alongside Qur’anic verses and Hadith references in order to elucidate the conceptual foundations and intended functions of these symbolic expressions. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Findings <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Ibn Husam is among the poets who incorporated Arabic verses into their predominantly Persian poetic corpus. Although the primary audience of his poetry is Persian-speaking, it is noteworthy that many poets, motivated by adherence to literary tradition, reverence for the Qur’anic language, and their own linguistic competence, have also composed poetry in Arabic. In Ibn Husam’s mulammaʿāt, we encounter verses that, while praising and extolling the Noble Prophet (PBUH) and the Commander of the Faithful, Ali (AS), simultaneously engage with a wide array of wisdom-oriented themes. These include attention to divine decree and destiny, asceticism and detachment from worldly desires, steadfast belief in God and religious sanctities, the manifestation of a humanistic spirit, and an inclination toward virtues such as justice-seeking, opposition to oppression, nobility of character, self-sacrifice and generosity. The symbolic codes embedded in his mulammaʿāt can be organized into several interconnected symbolic networks: cosmic symbols, human symbols, journey symbols, light symbols, mystical symbols and animal and natural symbols. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Within the network of cosmic symbols, Ibn Husam illustrates various stages of divine manifestation, rendering mystical experience perceptible through imagistic expression. In the network of human symbols, he draws analogies between elements of the microcosm and the macrocosm. Themes such as love, the lover, the beloved, and passion, the passionate one and the object of passion constitute the most prominent branches of this symbolic system. Additional human-related symbols include elements such as tresses, majesty, beauty, attraction, desire, coquettishness, the eye, the face, etc. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">In the network of journey-related symbols, the stages of self-purification are expressed through the motif of the path, meaning the spiritual way, and the concepts of “journey” (sayr) and “spiritual wayfaring” (sulūk) are likewise situated within this symbolic system. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">In the network of light symbols, Ibn Husam employs expressions such as “light” and “darkness,” which evoke dualistic thought and ancient Iranian beliefs grounded in the opposition of two cosmic forces, good and evil. Another major source for this symbolic system is the teachings and verses of the Noble Qur’an. In this network, “light” signifies God, the supreme Light from which all other lights derive their illumination. The spiritual wayfarer is accompanied by various forms of divine radiance, such as the light of guidance and the light of divine favor. Ultimately, however, the Light of Lights is God Himself. Ibn Husam thus identifies light with God and understands the prophets as being accompanied by His divine light. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">In the network of mystical symbols, love is portrayed as a divine gift bestowed by God upon many of His servants, while the inability of some to comprehend it is attributed to the impurity of the mirror of their souls. To traverse the path of love and gnosis, the spiritual wayfarer must become intoxicated with the wine of the Beloved. Ibn Husam places great emphasis on praising the true lovers of the path of truth, the Noble Prophet (PBUH) and Imam Alī (AS), and seeks the wine of love from their luminous being in order to attain awareness through encountering the Beloved. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">In the network of animal and natural symbols, Ibn Husam draws upon the surrounding natural environment and creatures such as whales and dragons, which serve both as symbols of the self and as representations of the perfect human being, to convey his mystical and intellectual concepts. He also integrates the notion of the “veil”, traditionally part of the network of human symbols, with the domain of plant life and the tree-like aspect of human existence, thereby establishing a symbolic connection between them. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Conclusion <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The poet emphasizes praiseworthy and moral qualities in his panegyrics and, from the perspective of wisdom and admonition, cautions his audience against behavioral faults such as attachment to worldly desires, pride, oppression, falsehood, and sin. The profound beliefs, scholarly insight, and pure thought evident throughout Ibn Husam’s panegyric odes portray him as an aware and pious orator. The thematic atmosphere of his bilingual poetry, rooted in belief in God, religious principles, the expression of a humanistic spirit, inclination toward goodness and virtuous qualities, justice, nobility of character, self-sacrifice and generosity, employs symbolic language that not only reflects the poet’s deep devotion and firm belief in the People of the House but also enhances the credibility, influence and enduring reputation of his work within the realm of religious literature. رمزواژه‌ها بازتاب احساسات و حالات روحی شاعر هستند و در واقع عرصه‌ای مناسب برای تبلور مکنونات درونی و تبیین ظرایف و زیباییهای گویشی. اشعار ابن‌حُسام، شاعری آیینی و نامدار در ادبیات، بهویژه در مدح و منقبت، به رمز گرایش دارد. او، علاوه بر تبحّر در حوزه‌ی نظم، عارف، فقیه و اندیشمندی است که بهواسطه‌ی پایبندی و التزام به اعتقادی راستین، همه‌ی ارادت و مهر خویش را به پیامبر (ص) و اهل‌بیت (ع) در اشعارش به رشته‌ی نظم آورده و با نوایی شیوا به مدح فضایل و مناقب برجسته آنان پرداخته است. از جمله شاهکارهای ادبی ابن‌حسام منظومه‌های دوزبانه‌ی (مُلمّعات) او در بیان ویژگی‌های اخلاقی و فضایل انسانی پیامبر(ص) و حضرت علی (ع) است. این پژوهش با روش توصیفی ـ تحلیلی و با نگاهی به مضامین حکمی مُلمّعات سعی نموده تصاویر خیالی و حقیقی آن‌ها را بررسی کند، سپس نمونه‌هایی از اصطلاحات عرفانی را که به‌صورت رمز ذکر شده، در قالب مجموعههای رمزی، ریشه‌یابی کند. نتایج مبیّن این نکته است که شاعر بر صفات پسندیده و اخلاقی در مدح تأکید داشته و، از باب حکمت و وعظ، مخاطبانش را از ناپسندهای رفتاری همچون دلبستگی به دنیا، کبر، ظلم، دروغ و گناه باز داشته است. باورهای عمیق و اندیشه‌ی عالمانه و خالص ابن‌حسام در قصاید مدحیه‌ی او تصویر سخنوری آگاه و پارسا را به ذهن متبادر می‌سازد؛ زیرا فضای مضامین اشعار دو زبانه‌ی او مبتنی بر اعتقاد به خداوند، مقدمات مذهبی، تجلی روح انساندوستی، گرایش به نیکی‌ها و سجایای حمیده، عدالت‌خواهی، مناعت طبع، ایثار و بخشندگی است که تمام این مضامین رمزواژه‌هایی هستند که علاوه بر اینکه مراتب اخلاص و اعتقاد راسخ شاعر به اهل‌بیت را به ما می‌نمایانند، بر اعتبار و تأثیر کلام و آوازه‌ی وی در عرصه‌ی ادبیات آیینی نیز میافزاید.

http://www.farhangekhorasan.ir/article_230885_44cff6d738239294e5b1fdcda8a31da2.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 1 2025 11 19 A Study of Sound Induction in the Folk Songs of Southern Khorasan in Light of Maurice Grammont’s Theory بررسی القا‌گری آواها در ترانه های محلی خراسان‌جنوبی براساس نظریه موریس گرامون 169 196 231831 10.22034/fakh.2025.510340.1720 FA عباس واعظ زاده استادیار زبان و ادبیات فارسی/ دانشگاه بیرجند 0000-0001-7314-2366 مهدیه باقری دانشجوی دکتری زبان وادبیات فارسی دانشگاه بیرجند 0009-0009-3961-2120 Journal Article 2025 03 06 <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: Calibri; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">Introduction <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: Calibri; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">Khorasan is widely regarded as a cradle of poetry and song, boasting the greatest variety of folk poetry in Iran. According to Zolfaghari, of approximately 370 native Iranian songs, Khorasan accounts for 41 varieties, representing about 14% of all Iranian folk song types. The region’s climatic diversity, coupled with the multiplicity of ethnicities and cultures in Greater Khorasan, as well as its vast geographical expanse, has embedded poetry and song deeply into the cultural fabric of its people. These poems, performed with singing and instrumental accompaniment, not only convey narratives and social stories but also reflect the beliefs and emotions of the local population. The folk songs of South Khorasan, characterized by native imagery and simple language, maintain a profound connection with the everyday lives of the people. They are performed in various ceremonies as integral elements of the region’s cultural identity and have consistently contributed to reinforcing its social and cultural cohesion. This study aims to investigate the role of sound insinuation in the songs of Khorasan’s folk music and its impact on the listener’s consciousness and emotions. The central question of this paper is: ü <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: Calibri; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">What constitutes the insinuation of sounds in the lyrics of Khorasani folk music according to Maurice Grammont’s theory? <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: Calibri; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin'; mso-bidi-language: FA;">Research Method <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: Calibri; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin'; mso-bidi-language: FA;">This study, grounded in Maurice Grammont’s theory of the “allegory of sounds” examines and analyzes local songs endorsed by South Khorasan Radio and Television. From a total of twenty-nine songs approved by the Poetry, Music, and Song Center of South Khorasan Radio and Television between 2022 and 2024 and registered on the center’s website, ten representative local songs from South Khorasan were selected for detailed examination and analysis. The selected songs were categorized according to vowel types in accordance with Grammont’s classification. Each song was analyzed to explore the relationship between vowels and consonants and the song’s themes, subjects, and the implicit meanings they convey, particularly in evoking emotions and concepts. Grammont’s framework classifies phonemes—both vowels and consonants—to investigate the allegorical function of speech sounds. He categorizes vowels into three types: light, bright, and dark. According to Grammont, bright vowels depict clear sounds, light vowels evoke loud and resonant sounds, and dark vowels suggest vague or incomplete sounds. Consonants are divided into four types: obstruents, nasals, slurs and fricatives, each of which, he argues, elicits specific meanings and emotional responses. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: Calibri; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin'; mso-bidi-language: FA;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">Findings <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">Following Grammont’s theory, the songs were categorized into three groups based on their dominant vowels: bright songs, clear songs, and dark songs. Bright songs predominantly feature bright vowels (a & â), clear songs predominantly contain light vowels (e & i), and dark songs primarily use dark vowels (o & u). Analysis revealed that among the ten songs, six were dominated by bright vowels, two by light vowels, and two by dark vowels. In other words, 60% of the songs featured bright vowels, 20% light vowels, and 20% dark vowels. Bright vowels were generally associated with evoking joy and hope, with songs containing these vowels typically conveying themes of charm, romance, and emotional uplift. Conversely, dark vowels were more closely linked with feelings of sadness and melancholy. Consonantal patterns also played a significant role in shaping the emotional character of the songs. Obstructive consonants appeared in 70% of the songs, creating rhythmic emphasis. When combined with other consonants, obstructives could produce contrasting emotional effects, such as simultaneously evoking joy and sorrow. Flowing consonants (e.g., l, r) paired with obstructives often generated a calming effect, a pattern frequently observed in poems addressing love, loyalty, and nature, thereby fostering intimacy and empathy. Interestingly, the combination of obstructive consonants with nasal consonants (m, n) was observed to induce a sense of peace and satisfaction, which deviates from Grammont’s original theoretical predictions. Overall, the interplay between vowel and consonant patterns significantly contributes to the transmission of thematic meaning, enhancing the expressive power of the songs and reinforcing the intended emotional impact. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">Conclusion <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'B Nazanin';">This research shows that the folk music of South Khorasan employs linguistic elements (both vowels and consonants) to convey specific concepts and emotions. According to Maurice Grammont’s theory, sounds in this region’s music play a significant role in evoking meanings and emotional responses. Bright and clear vowels predominantly instill feelings of joy and hope, whereas dark vowels tend to evoke sadness and introspection. The findings further indicate that the phonetic and semantic structures in South Khorasan’s folk songs function synergistically. These features not only facilitate the communication of the lyrics’ literal meaning but also effectively convey the deeper emotions and thoughts embedded within the text to the audience. موریس گرامون، زبان‌شناس فرانسوی، در نظریه‌ی خود بر تأثیر آواها (واکه‌ها و هم‌خوان‌ها) و ویژگی‌های صوتی آن‌ها در القای احساسات، حالات و تصاویر ذهنی در شعر و ادبیات تأکید دارد. این نظریه به بررسی نقش آواها در ایجاد حس زیبایی‌شناختی، عاطفی و معنایی در متن می‌پردازد. هدف این تحقیق تحلیل نحوه‌ی تأثیر آواها در اشعار ترانه‌های محلی خراسان جنوبی براساس اصول نظریه‌ی القاگری آواهای موریس‌گرامون است؛ در این راستا، به‌منظور بررسی تأثیر آواها در انتقال مفاهیم و معانی، محتوای اشعار ترانه‌های محلی خراسان جنوبی مورد تحلیل قرار گرفته است. این‌ ترانهها از بین ۲۹ ترانه مصوب واحد شعر، موسیقی و سرود صداوسیمای خراسان جنوبی، در بازه‌ی زمانی 1400 ـ ۱۴۰۲ انتخاب شده است. یافته‌های تحقیق نشان می‌دهند که در60% ترانههای بررسی‌شده واکههای ‌درخشان (ـَ و آ)، برای توصیف صحنهها و مناظر پرشکوه و شخصیت‌ها؛ در30% ترانه‌ها، واکه‌های روشن (ـِ و ای) برای بیان اندیشه‌های نشاط‌انگیز، دلکش و عاشقانه؛ در 10% ترانه‌ها واکه‌های تیره (ـُ و او) برای بیان افکار تیره و حزن‌انگیز استفاده شده است. در70% از ترانهها نیز از هم‌خوان‌های انسدادی، اعم از بی‌آواها (پ‌، ت، ک) و آوایی‌ها (ب، د، گ، ق)، استفاده شده است تا احساسات شاعر، اعم از خشم، شادی و تردید، را با بسامد بالا به مخاطب القاکنند. واکه‌ها و هم‌خوان در اغلب این ترانه‌ها در انتقال مفهوم مورد نظر شاعر مکمل همدیگر بوده‌اند. در برخی‌ ترانه‌ها هم‌خوان‌هایی مانند خیشومی (م،ن) معنی متضادی برخلاف نظریه‌ی موریس گرامون القا می‌کردند. در نهایت، این تحقیق نشان داد که آواهای موسیقی خراسان جنوبی مفاهیم و احساسات مد نظر شاعر را همان‌طورکه موریس‌گرامون بیان کرده است به مخاطب منتقل می‌کنند.

http://www.farhangekhorasan.ir/article_231831_e5e49f8a05290bc90c96ac9f171266c3.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 1 2025 11 19 A Study of the Manifest and Latent Layers of the Karbala Event in the Qalamkar Painting of the Hosseiniyeh Kababi of Birjand: Based on the Evolution of Ashura Depiction during the Qajar Period تحلیل لایه‌های آشکار و نهان واقعه کربلا در پرده نقاشی قلمکار حسینیه کبابی بیرجند بر اساس سیر تحول عاشورانگاری در دوره قاجار 197 242 232278 10.22034/fakh.2025.529125.1741 FA ملیکا یزدانی استادیار گروه هنر اسلامی، دانشکده صنایع‌دستی، دانشگاه هنراصفهان 0000-0001-8936-6751 هنگامه شاه بیکی دانش آموخته کارشناسی‌ارشد پژوهش‌هنر دانشگاه آزاد اسلامی‌بیرجند 0009-0001-1503-4583 فرهاد خسروی بیژائم دانشیار گروه کتابت و نگارگری، دانشکده صنایع‌دستی، دانشگاه هنراصفهان 0000-0002-4625-5063 Journal Article 2025 06 08 <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Introduction <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The discourse of Karbala in Iran, from the Safavid era onward, has led to the formation of various social institutions as well as material and cultural elements for experiencing Karbala rituals throughout the year (Rahmani, 2023, pp. 66–67). Manifestations of Ashura culture can be observed in Iranian religious art; notably, Qahvehkhaneh paintings of the Qajar period serve as one of the prominent expressions and loci of Shiʿi teachings through Ashura and Karbala symbolism (Pakbaz, 2004, p. 148). During the Qajar period, the continuation of scenes and figures from the events of Ashura, especially in the wall paintings of sacred shrines, tile work, or fabric paintings—was widespread and often employed in the ritual of ritual curtain reading (Elahi, 1998, p. 105). Examples include depictions of Ali-Asghar in the arms of Imam Hussein, the martyrdom of Hazrat Abolfazl, the presence of Zafar Jani, the Alqama river, decapitated bodies, and similar motifs. Due to the significance of Imam Hussein’s uprising and the passage of several centuries since the event, factors such as human fascination with myths and legends, extraordinary occurrences, and the neglect of scribes in examining multiple narratives have likely contributed to exaggerations, distortions, misreadings, or transcription errors entering the sources. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">One artifact related to the events of Ashura, notable for its extensive depiction of individuals and incidents, is the Qalamkar curtain preserved in the Hosseiniyeh Kababi of Birjand. This study answers these questions: ü <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Into how many thematic clusters can the aforementioned Qalamkar tapestry be categorized? ü <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">How can the Ashura scene be interpreted based on the iconography present on the Hosseiniyeh Kababi Qalamkar? <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">What are the cultural and religious factors that influenced the development of these specific themes? <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Research Methodology <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The present study employs an analytical and comparative approach to interpret the Qalamkar curtain of the Hosseiniyeh Kababi, which belongs to the Qahvehkhaneh painting tradition. The data collection methods in this study were both library-based and field-based. The selection of comparative samples was purposeful and maximized for diversity to facilitate an understanding of the hidden layers and meanings of the artifact. One of the comparative approaches applied in this research is the lens-based comparison. Given the historical nature of this research method, earlier texts describing past phenomena and historical events can illuminate subsequent occurrences (Piravi Vank, 2016, p. 6). Instead of equating two phenomena, one is used as a tool to understand, evaluate, and critique the other. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">To this end, four works with similar themes—created prior to the present artifact, between 1300–1337 AH, and reflecting diverse narrative approaches to Ashura—were selected as visual references to assist in interpreting the Qalamkar curtain. To achieve the research objectives, the first step involved introducing and describing the artifact and analyzing its visual features. The next step entailed comparing the artifact with the four thematically similar samples to trace the evolution of Ashura depictions during the Qajar period. In the third stage, the study identified the commonly used narratives within the depicted scenes, as conveyed by the curtain-maker. Finally, in the fourth stage, the latent meanings of the artifact were interpreted based on its visual elements and motifs. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Research Findings <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The images on the Qalamkar curtain are narrative-driven, and to distinguish the figures, the names of the righteous (prophets, Imam Hussein, Hazrat Abolfazl, Ali Akbar, Ghasem, Ali Asghar, Zafar Jani, the messenger from Medina and the Darvish of Kabul) and the impure (Umar ibn Saʿd, Shemr, Harmala, Bakr ibn Amar, and Qaren) are inscribed alongside their depictions. In the inscriptions, no historical or religious records were found regarding the two enemy soldiers, Bakr ibn Amar and Qaren. It is likely that the artist either employed imaginative naming for these figures or interpreted the names differently based on phonetic perception. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The visual text is composed of two horizontal sections. The explicit layers of the upper section include discourses such as invitation, rejection of the invitation, supernatural forces, the presence of the Imams, confrontation, and the dialogue between forces of good and evil, whereas the explicit layers of the lower section depict discourses such as battles between forces of good and evil and the triumph of good. Together, these two sections comprise five levels. The first level includes the sky, clouds, angels and jinn. The second level contains visual elements such as the prophets, Imam Hussein, and the battle with the wicked. In the third level, the earth, the soil of Karbala, and plants are depicted. The fourth level narrates the struggle between good and evil, and the fifth level depicts the martyrs of the Ashura event. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The latent layers of the curtain include elements that, upon investigation of ancient sources, historical evidence, and comparison with distortions present in the visual system of the curtain, reveal deeper meanings. For instance, trampling of the martyrs’ bodies by horses, according to historical sources (Ibn A’tham al-Kufi, 1993, p. 93; Baladhuri, 1996, p. 183), was an act committed by the disbelievers; however, in this curtain, the scene is reversed, as all fallen enemies in this image and other studied examples are shown under the horses’ hooves. The martyrs’ bodies in this image, representing Hazrat Abbas and four decapitated figures, are depicted with respect and careful arrangement in the lower right and left corners of the image. On the right, Abbas is shown in the arms of Imam Hussein, while on the left, the other bodies are guarded by a lion, which may symbolize the transfigured visage of Hazrat Ali. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;"> <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Discussion and Conclusion <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">In this study, the Ashura Qalamkar curtain at the Hosseiniyeh Kababi in Birjand was examined, and twelve distinct scenes and narratives from the events of Ashura were identified. The findings indicate that the work employs limited visual features, such as texture, shading, and finishing, while details of clothing and the anatomy of the figures received less attention. Another notable aspect of the curtain is the creation of depth without the use of perspective, achieved solely through the background’s coloration and the fading of the horizon line. This technique directs the viewer’s focus to the battle and the martyrdom of Hazrat Abbas, emphasizing him through magnification. Accordingly, the work can be interpreted as centered on Hazrat Abbas. <span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Comparison of this work with ancient sources and other Qahvehkhaneh artworks indicates that the written historical record and oral culture have a significant influence on the selection of character portrayals, roles, and the destinies of actors depicted in the scenes. The accessible texts available to the narrator have shaped a hero-centered and reverential perspective for positive actors and a disparaging perspective for anti-heroes, even if this diverges from historical realities. By comparing the painted narratives with historical religious texts, it was found that the presence of Zafar Jani, Darvish Kaboli, Bakr ibn Amar, Qaren, and the ceremonial lion is not documented in historical sources for that day, although some are mentioned in certain martyrdom narratives. Therefore, the inclusion of these elements likely reflects misreadings by the curtain narrator, influenced by distortions of the Ashura narrative during the Qajar period and the oral culture of the time. <span style="font-size: 11.0pt; font-family: 'Times New Roman',serif; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Overall, the theme of the Ashura curtain was shaped by the social, religious, cultural, and artistic conditions of the Qajar period, and its narratives are drawn from both written and oral sources. In the latent layers of the curtain, elements of both truth and distortion are present, reflecting a practice common during the Qajar era. These distortions were likely intended to convey the experience of suffering more effectively to the narrator and to encourage a reverential perception of religious actors, an influence that can be traced to sources such as Rawḍah al-Shuhadā. Based on these observations, this Qalamkar curtain functioned as a media and educational artifact, aimed at communicating Shiʿi concepts قیام امامحسین (ع) یکی از وقایع بسیار مهم در تاریخ اسلام است که تأثیرات عمیقی بر فرهنگ ایران، از جمله ادبیات و هنر، داشته و نشانههای آن بهویژه در هنر نقاشی پرده‌های عاشورایی ظهور پیدا کرده‌ است. در این پژوهش خوانش نگارههای واقعه‌یکربلا بر پرده‌ی قلمکار حسینیه‌ی کبابی بیرجند مربوط به دوره‌ی قاجار، که ازجمله نقاشیهای مرتبط با تعزیه است، مورد توجه قرار گرفته ‌است. در این راستا و بهمنظور فهم بهتر این نقاشی، سیر تحول عاشورانگاری دوره‌ی قاجار نیز بررسی شده است. روش تحقیق پیشرو تحلیلی ـ تطبیقی و براساس منابع کتابخانهای و تحقیقات میدانی انجام گرفته ‌است. مهم‌ترین اهداف پژوهش دسته‌بندی مضامین پرده‌ی مزبور (براساس ترتیب روایت واقعه و تطبیق آن با اسناد تاریخی مرتبط) است. دستیابی به عوامل فرهنگی و مذهبی تأثیرگذار بر شکل‌گیری مضامین آن نیز براساس متون و عاشورانگاری‌ دوره‌ی قاجار انجام شده‌ و بدین‌منظور این اثر با چهار داده‌ی فرهنگی دیگر با مضمون عاشورا تطبیق داده ‌شده است. از مهم‌ترین دستاوردهای پژوهش پیش رو می‌توان به شناسایی دوازده صحنه‌ی از واقعه‌ی کربلا در این اثر اشاره‌کرد که با محوریت حضرت عباس (ع) و آب شکل‌ گرفته ‌است. علاوه بر این، تداوم حیات فرهنگ شفاهی و شنیداری از دوره‌ی صفوی در انتقال تجربه‌ی رنج به ‌گفته‌خوان و همچنین منابع مکتوب دوره‌ی قاجار، که گاه پیش‌زمینه‌ی شکل‌گیری رویدادهای فراواقعی در این اثر هستند، قابل توجه است و از این منظر با دیگر آثار عاشورانگاری در دوره‌ی قاجار هم‌راستا است. همچنین در تمام نمونه‌های مورد پژوهش اهمیت و احترام ویژه به اهلبیت، درحالت‌های گوناگون و حتی شهادت، از مواردی است که گفته‌پرداز با ترکیب شبکهای از معانی پنهان متصل بههم به آن‌ها پرداخته‌‌است. بهطور کلی، می‌توان گفت تنوع مضامین مستقل با تأکید بر درک بیشتر رنج اهل‌بیت و پویایی اثر مورد مطالعه، از دلایل تداوم حضور آن در مناسک عزاداری امروز در حسینیه‌ی کبابی بیرجند است.

http://www.farhangekhorasan.ir/article_232278_1fddea83f80cfd6b104980a758ca5256.pdf