اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 2 2026 01 21 Predicting Factors Influencing the Professional Development of Elementary School Teachers in South Khorasan پیش بینی عوامل مؤثر بر توسعه ی حرفه ای معلمان آموزش دوره ابتدایی خراسان جنوبی 9 38 236044 10.22034/fakh.2025.534013.1750 FA فرشته اسدزاده استادیار گروه علوم تربیتی دانشگاه پیام نور. تهران.ایران. 0009-0006-3598-7804 محمد اکبری دبیر آموزش و پرورش خراسان جنوبی / مدرس مدعو گروه علوم تربیتی دانشگاه پیام نور تهران. ایران 0009-0003-1734-159X Journal Article 2025 07 14 Introduction As one of the main pillars of improving the quality of education, teacher professional development plays a crucial role in enhancing the education system and students’ academic success. The role of education as a tool for empowering societies has become more important than ever, and primary education holds a special place, not only because it initiates the formal learning process, but also because it shapes children’s personality, cognitive, social, and moral foundations, paving the way for lifelong learning and active participation in society. This process should not be considered a temporary event; rather, it should be continuous and based on the real needs of teachers. Emphasizing continuity and need-based planning is well justified, as numerous studies have shown that effective professional development not only improves teaching quality, but also increases job satisfaction, reduces burnout, and enhances student learning outcomes. In underprivileged regions such as South Khorasan Province, teachers’ professional development faces multidimensional and profound challenges. Geographical dispersion, the distance of schools from educational centers, limited digital infrastructure, lack of educational resources, and weak organizational support are just some of these obstacles. Therefore, this study aimed to identify the factors affecting the professional development of elementary school teachers in South Khorasan Province. Method In this study, a mixed-methods approach (qualitative–quantitative) with a sequential exploratory design was employed. In the qualitative phase, purposive sampling was used. Semi-structured interviews were conducted with a total of 18 teachers, 5 administrators, and 3 educational specialists. To identify additional key participants, the snowball sampling method was applied, and data collection continued until theoretical saturation was reached. Using Brown and Clarke’s (2006) content analysis method, key factors affecting teacher professional development were identified, including: individual factors (motivation, attitude, desire to learn), organizational factors (school culture, support from administrators, educational facilities), economic factors (living situation, financial incentives), and contextual factors (geographical dispersion, cultural diversity). Based on these qualitative findings, a researcher-developed questionnaire was designed encompassing the four core categories: individual, organizational, economic, and contextual factors. Items were measured on a five-point Likert scale (from strongly agree to strongly disagree) to accurately capture teachers’ perspectives. To ensure content validity, the questionnaire was reviewed and revised by three experts. Reliability was assessed using Cronbach’s alpha for each component. The sample size was determined to be 317 participants using the Cochran formula. Questionnaires were distributed and analyzed using a stratified random sampling method among elementary school teachers in Birjand, Darim, and Khusf counties. Results The results of the descriptive analysis indicate that the mean scores for all the main components of the study were above the theoretical average (15 for five items on the Likert scale), reflecting a generally positive attitude among elementary school teachers in South Khorasan Province toward various dimensions of professional development. The highest mean was observed for the component “Professional Development Model” (21.71), suggesting that participants evaluated the structure and implementation methods of in-service courses relatively favorably. The lowest mean was observed for “Contextual Factors” (15.19), highlighting that cultural, geographical, and social challenges continue to hinder teachers’ professional development. Results from the multiple regression analysis showed an R² value of 0.416, indicating that the four components, individual, organizational, economic, and contextual factors, collectively explained approximately 42% of the variance in teachers’ professional development in the current model. Discussion and Conclusion Motivation and the desire to learn play a crucial role in advancing teachers’ professional development. Qualitative findings from the interviews confirmed this, with many teachers expressing intrinsic motivation to improve their professional performance. They identified factors such as personal interest in growth, a desire to apply new teaching methods, and a sense of responsibility for students’ learning as their main motivators. In contrast, some teachers cited family pressures, lack of time, and burnout as obstacles to professional development. These were coded in the thematic analysis as “personal motivation” and “personal barriers”. The study also found that teachers in rural areas have limited access to in-service courses due to the distance from educational centers. To address this issue, it is recommended that information technology infrastructure, such as high-speed internet and online educational platforms, be strengthened in rural schools, enabling teachers to participate continuously in in-service courses, virtual workshops, and professional experience exchanges. According to the research findings, individual factors, particularly the desire for continuous learning (M = 4.52), and economic factors, especially financial incentives (M = 4.44), have a significant impact on teachers’ professional development. However, weak policymaking, insufficient financial incentives, and challenging environmental conditions, reported both in qualitative interviews (teachers’ and administrators’ statements) and in quantitative results (low mean scores for organizational and contextual components), can hinder this process. Organizational factors, such as regional educational policies (M = 2.90), appear less aligned with teachers’ needs. Within organizational factors, support from school principals and a collaborative school culture play a critical role in fostering motivation and creating a conducive environment for professional growth. Nevertheless, weak regional education policies and limited educational facilities constitute significant obstacles to teachers’ professional development. Contextual factors, including geographical dispersion, also present challenges that affect access to professional development opportunities. To develop effective strategies for improving the professional development of elementary school teachers in South Khorasan Province, it is essential to consider contextual factors such as geographical dispersion and cultural diversity. Overall, the results of this study indicate that teachers’ professional development is influenced by a set of individual, organizational, economic, and contextual factors, which operate in an interconnected manner, with no single component solely responsible. Some teachers also reported family pressures, lack of time, and burnout as obstacles to professional development. These factors were identified in the thematic analysis as the core codes of “personal motivation” and “personal barriers.” The study further found that teachers in rural areas have limited access to in-service courses due to their distance from educational centers. To address this issue, it is recommended that information technology infrastructure, such as high-speed internet and online educational platforms, be strengthened in rural schools, enabling teachers to participate continuously in in-service courses, virtual workshops, and professional experience exchanges. توسعه‌ی حرفه‌ای معلمان در جایگاه یکی از ارکان اصلی بهبود کیفیت آموزش نقشی کلیدی در ارتقای نظام آموزشی و موفقیت تحصیلی دانش‌آموزان ایفا می‌کند. از آنجا که این فرایند نباید به عنوان رویدادی مقطعی در نظر گرفته شود، بلکه باید به‌صورت مستمر و مبتنی بر نیازهای واقعی معلمان برنامه‌ریزی گردد، لذا این پژوهش با هدف شناسایی عوامل مؤثر بر توسعه‌ی حرفه‌ای معلمان ابتدایی در استان خراسان جنوبی انجام شد. در مطالعه‌ی انجام‌شده، از روش آمیخته (کیفی ـ کمی) با طرح اکتشافی بهره گرفته شد. در مرحله‌ی کیفی، از طریق مصاحبه‌های نیمه‌ساختاریافته با معلمان، مدیران و متخصصان آموزشی، عوامل کلیدی شامل عوامل فردی (انگیزه، نگرش، تمایل به یادگیری)، عوامل سازمانی (فرهنگ مدرسه، حمایت مدیران، امکانات آموزشی)، عوامل اقتصادی (وضعیت معیشتی، مشوق‌های مالی) و عوامل زمینه‌ای (پراکندگی جغرافیایی، تنوع فرهنگی) شناسایی شد. در مرحله‌ی کمّی پژوهش، پرسش‌نامه‌ی محقق‌ساخته براساس یافته‌های کیفی (شامل چهار مقوله محوری: عوامل فردی، عوامل سازمانی، عوامل اقتصادی و عوامل زمینه‌ای) تدوین شد. حجم نمونه با استفاده از فرمول کوکران 317 نفر تعیین گردید و پرسش‌نامه‌ها به روش نمونه‌گیری تصادفی طبقه‌ای در میان معلمان ابتدایی شهرستان‌های بیرجند و درمیان و خوسف توزیع و تحلیل شدند. نتایج مدل رگرسیون چندگانه نشان داد مقدار R² برابر با 416/0 است؛ یعنی چهار مؤلفه (فردی، سازمانی، اقتصادی، زمینه‌ای) توانسته‌اند حدود ۴۲% از واریانس توسعه‌ی حرفه‌ای معلمان (الگوی جاری) را پیش‌بینی کنند که در این بین، عوامل فردی، به‌ویژه تمایل به یادگیری مستمر (میانگین 52/4)، و عوامل اقتصادی، به‌ویژه مشوق‌های مالی (میانگین 44/4)، تأثیر قابل‌توجهای بر توسعه‌ی حرفه‌ای دارند و عوامل سازمانی مانند سیاست‌های آموزشی منطقه‌ای (میانگین 90/2) با نیازهای معلمان هم‌خوانی کمتری دارند. عوامل زمینه‌ای مانند پراکندگی جغرافیایی در این استان نیز چالش‌هایی ایجاد می‌کنند. این پژوهش، با هدف بهبود کیفیت آموزش در مناطق محروم، به بررسی عوامل مؤثر بر توسعه‌ی حرفه‌ای معلمان ابتدایی در استان خراسان جنوبی پرداخته است. یافته‌ها می‌تواند به سیاست‌گذاران آموزشی در تدوین برنامه‌های هدفمند و تحقق عدالت آموزشی در این استان کمک کند.

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اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 2 2026 01 21 From a Peripheral Town to the Heart of Southern Khorasan: Political Developments and the Rise of Tun as a Regional Center in the Safavid Era از شهری حاشیه‌ای تا قلب جنوب خراسان: تحوّلات سیاسی و عوامل مرکزیت یافتن تون در دوره صفویه 39 72 235218 10.22034/fakh.2025.540109.1755 FA مرتضی دانشیار استادیار گروه تاریخ و تمدن ملل اسلامی ، دانشکده الهیات، دانشگاه فردوسی مشهد، ایران. 0000-0002-0379-2723 Journal Article 2025 08 08 Introduction Tun (present-day Ferdows) is an ancient city in southern Khorasan which, from the Sasanian era until the Safavid period, constituted a peripheral or secondary component of the historical province of Qohestan. The 10th century AH witnessed a fundamental transformation with the rise of the Safavid state and the consequent disintegration of Qohestan’s longstanding administrative structure. Gradually, Tun was elevated from a marginal position to the center of a new regional configuration—a shift reflective of Safavid regional policy and the reorganization of Iran's eastern frontiers against persistent Uzbek threats. This research seeks to explain the process and causes behind this transformation and addresses the following question: How did a city of secondary status within Qohestan evolve into the political, religious, and military axis of southern Khorasan during the Safavid era? By examining the historical trajectory of Tun from the late 9th century AH until the end of the Safavid period, this study analyzes the multifaceted factors driving this change. The central hypothesis posits that Tun's rise resulted from a complex interplay of political, religious, geographical, and security-related determinants. A review of existing scholarship confirms that this specific question has not been systematically addressed. Methodology This study employs a descriptive-analytical methodology grounded in critical historiography. Data collection involves a comprehensive analysis of primary historical sources from the Timurid and Safavid periods, including but not limited to The Gardens of Paradise on the Description of the City of Herat, The World-Adorning History of ʿAbbās, The Garden of the Safavids, A Compendium of Histories, The Victorious Conquests, and The Restoration of Kings. These textual sources are critically examined to reconstruct administrative changes, military campaigns, and socio-political dynamics. This textual evidence is systematically integrated with archaeological data and material culture, including architectural remnants, epigraphic evidence (e.g., mosque and Imamzadeh inscriptions), and records from the Iran National Heritage List, to analyze the city's physical development and spatial transformations. The analytical framework employs inductive and comparative techniques. Historical developments are examined across three temporal strata, pre-Safavid, Safavid, and post-Safavid, allowing for a diachronic assessment of continuity and change. The process of Tun's centralization is contextualized within the broader spectrum of Safavid imperial policies, particularly concerning frontier management, religious consolidation, and provincial reorganization. This multi-source, comparative approach facilitates a holistic explanation of how local dynamics intersected with central state strategies to redefine Tun's regional significance. Findings The research shows that the process of Tun’s elevation began in the tenth century, when the Safavid dynasty, by dismantling the long-standing administrative structure of the province of Quhistan, rendered its dependent districts autonomous and reorganized them under the authority of Qizilbash amirs. Concurrently, with the destruction of Tabas and the decline of Qaen, Tun, owing to its intermediary geographical position between Qaen, Gonabad and Tabas, emerged from the second half of the same century as the administrative and military center of these regions. The earliest indications of this transformation appear in the decrees of Shah Ismaʿil Safavi, notably in the abolition of the poll tax imposed on the inhabitants of Tun, seemingly intended to support its Shiʿi community. From a religious perspective, Twelver Shiʿism in Tun had pre-Safavid roots, a factor that prompted particular attention from the Safavid rulers toward this area. Cities that shared doctrinal alignment with the central government benefited from financial and political privileges, and Tun was among them. In Safavid sources, Tun is referred to as Dār al-Muʾminīn, a title that signifies its official recognition and religious sanctity within the provincial structure of the Safavid state. During the reign of Shah Tahmasp, the city’s identity was strengthened through the restoration of the central fortress and the expansion of Shiʿi rituals in religious sites such as the Kushk Mosque and the city’s Imamzadeh. However, the principal role in consolidating this centrality was played by powerful local governors. Sulayman Khalifa Turkmen of the Mawsillu clan, who ruled over Tun and Tabas in the final decades of the tenth century, transformed Tun into a military and political stronghold by stabilizing regional security and expanding the city’s fortress. After him, Mihrab Khan Qajar and subsequently Malik Mahmud Sistani, through their local authority, sustained this status until the final years of the Safavid period. The presence of Shah ʿAbbas the Great on his campaign route to Qandahar, as well as the residence of the royal family in Tun in 1031 AH, further attests to the city’s prominence. From a geographical and strategic standpoint, Tun, beyond its intermediary location between Qaen, Gonabad, and Tabas, lay at the intersection of the Yazd–Tabas–Khorasan and Kerman–Khorasan routes, thereby serving as a mediating link between eastern and southern Iran. This position was of vital importance both in confronting Uzbek incursions from the northeast and in controlling caravan routes leading to the central provinces of Iran. The city’s great fortress, which according to MacGregor in the nineteenth century was formidable and imposing, functioned during the Safavid era as a defensive bulwark of southern Khorasan. In the final phase of the Safavid period, Malik Mahmud Sistani, the last governor of Tun, was able, by relying on strong military fortifications and his tribal alliances, to maintain regional security against raids by Baluch and Afghan groups and to expand his domain as far as Qaen and Tabas. Although his rebellion against Shah Sultan Husayn and the subsequent collapse of the Safavid state ultimately led to the decline of this centrality, Tun’s role in the organization and administration of southern Khorasan throughout the eleventh and twelfth centuries is undeniable. Following the destruction of the city by Ahmad Shah Durrani in 1167 AH, regional centrality shifted to Tabas; nevertheless, the surviving remains and the accounts of Qajar-era travelers describing the extensive fortifications and buildings of Tun testify to its lost splendor in the Safavid period. Safavid-era architectural remains in Tun (present-day Ferdows) and its dependencies, such as Boshruyeh and Sarayan, including madrasas, bathhouses, bazaars, and cisterns, bear witness to the city’s prosperity from the tenth to the twelfth centuries. Discussion and Conclusion Accordingly, the transformation of Tun from a peripheral town into the political–military center of southern Khorasan during the Safavid period was neither accidental nor the result of a single factor; rather, it was the product of a multilayered combination of political, religious, geographical, and security-related factors. Although Tun’s centrality persisted into the Afsharid period, it gradually diminished in the wake of political and military developments in eastern Iran under that dynasty, most notably the rise of Mashhad to the north of Tun and the emergence of the newly prominent Alam and Zanguie families in Qaen and Tabas, which eroded Tun’s strategic advantage and central position in southern Khorasan. فردوس (تون تاریخی) شهری کهن در جنوب خراسان است که در دوره‌ی صفویه (حک. 907- 1135ق) تغییراتی چشمگیر را تجربه کرد. این شهر از حدود نیمه‌ی دوم سده‌ی دهم به مرکز جنوب خراسان (شامل قائنات، طبس، جنابد/گناباد و تون) مبدل شد و این جایگاه را تا پایان این سلسله حفظ کرد. ارتقای این شهر پیرامونی به جایگاه مرکزیت سیاسی و نظامی جنوب خراسان در دوره‌ی صفویه و زمینه و علل آن مسئله‌ای مغفول‌مانده در پژوهش‌های تاریخی ایران است. این مقاله، با روش توصیفی-تحلیلی و تکیه بر منابع تاریخی و شواهد باستان‌شناسی، نخست روند تبدیل تون از جایگاهی حاشیه‌ای به موقعیتی محوری در جنوب خراسان را آشکار می‌کند و سپس زمینه و عوامل ارتقای آن را مورد تحلیل قرار می‌دهد. یافته‌های پژوهش نشان می‌دهد که این تحول نه‌تنها نتیجه‌ی تغییر در ساختار خاور ایران و فروپاشی ایالت قهستان تحت سیاست دولت تازه‌تأسیس صفویه است بلکه حاصل ترکیبی از ملاحظات مذهبی (تشیع ساکنان تون پیش از رسمیت یافتن آن)، جغرافیایی (جای داشتن در میانه جنوب خراسان و در مسیر مواصلاتی خراسان با ایالات جنوبی کشور)، امنیتی (دارای دژی مستحکم در برابر تاخت و تاز مکرر ازبکان) و سیاسی (برآمدن حاکمانی شاخص همچون سلیمان خلیفه ترکمان و ملک ‌محمود سیستانی) بوده است. با این وصف، مرکزیت تون/ فردوس در دوره‌ی صفوی را نمیتوان پدیده‌ای تصادفی و بر پایه‌ی عاملی یگانه دانست؛ این امر حاصل امتیازاتی چندلایه و فرایندی هدفمند در راستای اقتضائات حکومت صفویان بوده است.

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اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 2 2026 01 21 Presenting a Model for Improving Civic Culture with Emphasis on the Role of Mosques in South Khorasan Province ارایه الگوی بهبود فرهنگ شهروندی با تاکید بر نقش مساجد در استان خراسان جنوبی 73 106 236325 10.22034/fakh.2025.532489.1745 FA رضا شریفی دانشجوی دکترای گروه مدیریت و برنامه ریزی فرهنگی، واحد تهران جنوب، دانشگاه آزاداسلامی، تهران، ایران 0009-0002-0369-8638 عبدالرحیم رحیمی استادیارگروه مدیریت و برنامه ریزی فرهنگی، واحد تهران جنوب، دانشگاه آزاداسلامی، تهران، ایران 0000-0001-7861-8634 محمدرضا کریمی استادیارگروه مدیریت رسانه، واحد تهران جنوب، دانشگاه آزاداسلامی، تهران، ایران 0000-0003-2560-070X Journal Article 2025 07 05 Introduction Civic culture, as a fundamental component of sustainable urban and social development, plays a crucial role in shaping responsible, law-abiding, and participatory behaviors among citizens (Gholamzadeh-Fard, 2021). In Islamic societies, religious and social institutions—particularly mosques—possess substantial capacity to promote civic values and norms due to their spiritual, educational, and social functions (Delzendeh et al., 2014). Mosques are not only places of worship but also influential spaces for strengthening social cohesion, providing informal education, and enhancing the quality of the urban environment (Zarei, 2016). Despite the recognized importance of civic culture in urban management and development, challenges such as declining social participation, a weakening sense of belonging, and diminished civic responsibility have intensified the need to reassess the role of local institutions (Haji-Esmaeili & Khalilian, 2011). In this context, mosques, as deeply rooted institutions within local communities, can play a constructive role in civic education, the reinforcement of law-abiding behavior, and the promotion of social norms (Timornezhad et al., 2016; Hosseini Karim-Abad et al., 2016). However, existing studies indicate that relatively few investigations have systematically examined the role of mosques in improving civic culture (Akbari & Ghasemi, 2023). The main research question guiding this study is: Through which components and functions can mosques contribute to the enhancement of civic culture? Accordingly, the purpose of this research is to identify and analyze these components and to propose a conceptual model for improving civic culture, with an emphasis on the role of mosques in South Khorasan Province. Such a model may serve as a foundation for cultural and social policymaking at the local level. Methodology The present study is applied in purpose and qualitative in nature, employing a systematic literature review approach. Research data were collected from both domestic and international scholarly sources, including peer-reviewed journal articles and academic theses. The literature search was conducted using keywords related to civic culture, mosques, social participation, and civic education, covering the period from 2015 to 2024. To enhance the rigor and validity of the findings, the selection of relevant studies was guided by predefined inclusion and exclusion criteria and implemented through four stages of screening and refinement. Of the 123 studies initially identified, 24 sources met the eligibility criteria and were ultimately selected for final analysis. Data analysis was carried out using qualitative content analysis, in which concepts were systematically coded at multiple levels, leading to the extraction of main and subordinate components. This methodological framework enabled the identification of conceptual patterns, comparison of scholarly perspectives, and synthesis of findings toward the development of a proposed conceptual model. Findings The findings of the study indicate that mosques in South Khorasan Province possess substantial potential as well as existing capacities for enhancing civic culture. This role is not confined solely to religious and ritual functions; rather, it extends across social, educational, physical (spatial), and economic dimensions. The high density of mosques in the province, together with their historical and cultural background, provides a favorable context for mosques to play an active role in the everyday lives of citizens. Based on the qualitative content analysis of the selected studies, the key components influencing the improvement of civic culture were identified across five main dimensions: human relations, communicative capacities of mosques, architectural and physical status, the concept of placemaking, and civic education. Within the dimension of human relations, mosques foster connections between individuals and God, the self, and others, thereby promoting adherence to social norms, social responsibility, and behaviors grounded in religious ethics. Interactions between imams and worshippers, group interactions, and collective activities emerge as some of the most important mechanisms for strengthening social capital within mosque spaces. With regard to communicative capacities, mosques function as local social networks that contribute to social cohesion and increased civic participation through the organization of cultural, social, and supportive activities. The findings also reveal that the architecture and spatial positioning of mosques, particularly within the urban and rural contexts of South Khorasan, play a significant role in identity formation, strengthening a sense of place attachment, and enhancing the quality of the urban environment. The concept of mosque-based placemaking, achieved through the integration of physical, social, perceptual, and cultural components, transforms mosques from purely ritual spaces into dynamic venues for social and cultural interaction. Finally, the findings demonstrate that mosques, as centers of informal education, play a vital role in teaching civic rights and responsibilities, promoting law-abiding behavior, enhancing social awareness, and contributing to economic empowerment and psychological well-being, particularly during times of crisis. Conclusion The findings of this study indicate that mosques in South Khorasan Province, due to their spiritual significance, extensive social networks, and cultural influence, have the potential to serve as strategic institutions for promoting civic culture. The conceptual model developed here shows that integrating the religious, social, educational, and physical functions of mosques can enhance social cohesion, strengthen social capital, and improve quality of life in both urban and rural communities. The discussion suggests that when mosques extend beyond their traditional roles and actively engage in local cultural, educational, and social programs, they can help address challenges such as declining social participation, weakened sense of belonging, youth migration, and broader social issues. Attention to indigenous mosque architecture, social placemaking, and the development of managerial capacities is essential to realize these expanded functions. Practically, the study provides guidance for cultural policymakers, urban planners, and mosque administrators. By designing mosque-based civic education initiatives and fostering collaboration among local institutions, sustainable cultural and social development can be promoted. Future research is recommended to adopt field-based, quantitative, or mixed-method approaches, as well as comparative studies, to validate the proposed model and assess its applicability in other regions of the country. فرهنگ شهروندی، به‌مثابه مجموعه‌ای از ارزش‌ها، رفتارها و هنجارهایی که در تعاملات اجتماعی و زندگی روزمره افراد در جامعه شکل می‌گیرد، نقش بسزایی در توسعه‌ی پایدار و همبستگی اجتماعی ایفا می‌کند. در این راستا، نهادهای اجتماعی و فرهنگی، به‌ویژه مساجد، می‌توانند تأثیر قابل توجهی بر شکل‌گیری و تقویت فرهنگ شهروندی داشته باشند. استان خراسان جنوبی با تاریخ غنی و تنوع فرهنگی، به‌ویژه در زمینه فعالیت‌های مذهبی و اجتماعی، بستر مناسبی برای بررسی نقش مساجد در ارتقای فرهنگ شهروندی فراهم می‌آورد. مساجد نه‌تنها به‌عنوان مکان‌های عبادت، بلکه به‌عنوان مراکز آموزشی و اجتماعی می‌توانند به ترویج ارزش‌های اخلاقی، اجتماعی و مشارکت فعال شهروندان کمک کنند. با توجه به اهمیت این نهاد مذهبی، هدف این تحقیق شناسایی و تحلیل ابعاد مختلف فرهنگ شهروندی و نقش مساجد در استان خراسان جنوبی در این زمینه است. برای دستیابی به این هدف، از روش مرور سیستماتیک ادبیات (SLR) استفاده شد. در این راستا داده‌ها از طریق بررسی مطالعات پیشین داخلی و خارجی جمع‌آوری و پس از چهار مرحله پالایش، از میان ۱۲۳ مطالعه، ۲۴ پژوهش برای تجزیه و تحلیل اطلاعات انتخاب شد. نتایج تحقیق نشان می‌دهد که مساجد به‌عنوان مراکز ارتباطی و آموزشی می‌توانند نقش کلیدی در ارتقای فرهنگ شهروندی در استان خراسان جنوبی ایفا کنند. ظرفیت‌های ارتباطی مساجد، طراحی و معماری آن‌ها و برنامه‌های آموزشی مرتبط با حقوق و مسئولیت‌های شهروندی، همگی از عوامل مؤثر در تقویت پیوندهای اجتماعی و افزایش آگاهی‌های فرهنگی به شمار می‌آیند. نتیجه‌گیری این تحقیق بیانگر این است که با بهینه‌سازی نقش مساجد به‌عنوان مراکز آموزش غیررسمی و ارتقای مشارکت‌های اجتماعی در این استان می‌توان به بهبود فرهنگ شهروندی و کیفیت زندگی اجتماعی در جوامع مسلمان کمک کرد. این الگو می‌تواند راهکاری مؤثر برای مواجهه با چالش‌های اجتماعی و فرهنگی در جوامع مختلف باشد و به توسعه‌ی پایدار شهری کمک کند.

http://www.farhangekhorasan.ir/article_236325_65f1556db40eab43d8a5e81958cc96f7.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 2 2026 01 21 Analyzing the Perspectives of Cultural Activists on Marriage in the Mashhad تحلیل دیدگاه‌های کنشگران اجتماعی خانواده و ازدواج در شهر مشهد 107 144 235565 10.22034/fakh.2025.512951.1722 FA سلیل ضیائی استادیار روانشناسی بالینی، گروه تعلیم و تربیت اسلامی، پژوهشکده مطالعات اسلامی در علوم انسانی، دانشگاه فردوسی مشهد، ایران 0000-0001-7360-7813 حسین باقری دکترای روانشناسی، پژوهشگر و مدرس مدعو دانشگاه فردوسی مشهد، ایران 0000-0001-5685-3377 Journal Article 2025 03 17 Introduction In recent years, particularly in Iran’s metropolises such as Mashhad, significant changes have occurred in marriage patterns, accompanied by rising divorce rates and a decline in marriage. These phenomena are influenced by structural and value-based transformations, including economic instability and cultural shifts toward individualism and Western lifestyles. While existing literature extensively lists cultural, economic, and social obstacles to marriage, there remains a gap in research regarding a systematic, data-driven prioritization of these issues and their corresponding solutions. Most previous studies present disjointed lists of obstacles and solutions without establishing a logical link between a specific problem and its remedy. Furthermore, the perspectives of “social activists”, individuals with long-term, field-based experience in marriage facilitation and NGO operations, have been largely overlooked. These activists possess unique insights into practical challenges and the changing dynamics of youth marriage. The present study aims to address this gap by conducting a phenomenological analysis of the views and experiences of social activists in Mashhad. The primary research question is: · What are the obstacles to marriage and the solutions for countering them from the perspective of social activists in the field of family and marriage? This study seeks to provide a hierarchical and functional classification of these factors to aid policymakers and cultural planners. Methodology This study is an applied research project utilizing a qualitative approach and thematic analysis. The statistical population consisted of social activists in the field of marriage in Mashhad. Participants were selected using purposive sampling with the criterion of having at least ten years of practical experience in matchmaking, facilitation, and cooperation with NGOs. Sampling continued until theoretical saturation was reached, resulting in a sample size of 18 individuals (9 females and 9 males). Data were collected through in-depth semi-structured interviews. The gathered data were analyzed using the thematic analysis method proposed by Braun & Clarke (2006) via MAXQDA software. The analysis process involved three stages: open coding, axial coding, and selective coding. To ensure the validity and reliability of the findings, Guba and Lincoln’s (1985) four criteria (credibility, transferability, dependability, and confirmability) were employed. Techniques such as member checking (review by participants) and peer debriefing were used to verify the accuracy of the coding and interpretation process. Results The analysis of the interviews yielded 144 initial codes, which were categorized into two groups: problems and solutions. These codes were subsequently organized into 11 basic themes and ultimately classified under five overarching themes. Individual and Family: This theme comprises the basic themes of Knowledge and Skills, Family Dysfunction, and Psychological–Physical Factors. The most frequently identified problem was the lack of necessary psychological knowledge and skills for marriage, while family dialogue regarding the philosophy of marriage emerged as a key solution. The Family Dysfunction theme highlighted issues such as inefficient parental attitudes and a lack of familial support. Islamic Lifestyle: This theme contrasts the Islamic Lifestyle with the Western Lifestyle. Highly frequent obstacles included unrealistic expectations shaped by Western lifestyles and consumerism. Proposed solutions focused on promoting the Iranian–Islamic lifestyle and simplifying marriage ceremonies. Economic and Political: This theme encompasses Employment and Entrepreneurship, Economic Dysfunction, and Inefficient Governance. Major barriers included lack of employment opportunities for men and economic insecurity. Suggested solutions involved government support for easy marriage, housing provision, and economic support packages. Participation in Marriage: This novel theme addresses NGOs and Jihadist Capacity as well as Matchmaking Challenges. Activists identified weak and ineffective NGO activities and a shortage of intermediaries (matchmakers) as key problems. Corresponding solutions emphasized jihadist cultural work to facilitate marriage and the organization of systematic matchmaking mechanisms. The findings notably prioritized cultural and soft-warfare aspects (media and lifestyle) alongside economic factors, distinguishing this study from those focusing solely on financial constraints. Discussion and Conclusion The findings of this research align with and expand upon previous studies by organizing obstacles and solutions into a coherent, hierarchical model. While economic factors remain a necessary condition for marriage, the social activists emphasized cultural and cognitive factors, specifically the influence of media and the shift towards Western lifestyles. They play a central role. The study introduces two significant dimensions less emphasized in prior literature: Participation (the role of NGOs and intermediaries) and Persuasion (Media warfare). The paper suggests that resolving the marriage crisis in Iran requires a comprehensive, coordinated action plan involving families, public institutions (NGOs), governance bodies, and media. The government must address economic instability and housing, while families and educational institutions must focus on skill-building and correcting unrealistic expectations. Crucially, the media must adopt a strategic approach to counter negative narratives and promote the value of marriage. Future research is recommended to design operational intervention models based on the specific Problem-Solution pairs identified in this study. پژوهش‌های مختلفی درباره‌ی موانع ازدواج و کاهش نرخ پیوند زناشویی در جامعه‌ی ایران و راهکارهای مقابله با آن انجام شده است. واکاوی این مسئله از دیگاه کنشگران اجتماعی می‌تواند به شناسایی و تبیین دقیق‌تر این موضوع کمک کند. براین‌اساس، پژوهش حاضر با رویکرد کیفی به بررسی دیدگاه‌های کنشگران اجتماعی شهر مشهد در مورد موانع و راهکارهای ازدواج اختصاص یافته است. برای این پژوهش، از روش نمونه‌گیری دردسترس استفاده شده و 18 نفر (شامل ۹ زن و ۹ مرد) از کنشگران اجتماعی حوزه‌ی ازدواج انتخاب شدند. ملاک انتخاب کنشگران اجتماعی سابقه‌ی فعالیت بیش از ده سال در حیطه‌ی واسطه‌گری و تسهیل‌گری ازدواج بوده است که ترکیبی از دانش، تجربه، تعهد و مهارت را داشته و به‌صورت همکاری با سازمان‌های مردم‌نهاد فعالیت می‌کنند. داده‌ها از طریق مصاحبه‌های نیمه‌ساختاریافته جمع‌آوری شد. اطلاعات به‌دست‌آمده با استفاده از نرم‌افزار MAXQDA تحلیل گردید که در مجموع ۱44 مضمون اولیه با روش تحلیل مضمون براون و کلارک (2006)در دو طبقه‌ی مشکل و راهکار استخراج شد و در قالب یازده مضمون پایه جای گرفتند. سرانجام پس از بررسی و تحلیل داده‌ها، مضامین پایه ذیل پنج مضمون فراگیر (شامل مضامین فردی و خانوادگی؛ سبک زندگی اسلامی؛ اقتصادی - سیاسی؛ مشارکت‌پذیری در امر ازدواج و مضمون فراگیر متقاعدسازی) قرار گرفت. نتایج نشان می‌دهد برای حل بحران ازدواج در ایران می‌باید نهادهای خانواده، نهادهای مردمی و سمن‌ها، واسطه‌گران و نهادهای حاکمیتی طی برنامه‌ای جامع و هماهنگ به ایفای نقش خود بپردازند. کنشگران اجتماعی به تأثیرپذیری جوانان از رسانه‌ها در وجوه مختلف مانند انتخاب همسر، گزینش سبک زندگی آرمانی و انتظارات از روابط توجه ویژه‌ای داشته‌اند. همچنین، جوانان و خانواده‌ها مسائل اقتصادی را شرطی لازم برای ازدواج تلقی می‌کنند و این ادراک مانعی برای تحقق ازدواج در شرایط ناپایدار اقتصادی است.

http://www.farhangekhorasan.ir/article_235565_63d3c4278f1fa46692a48514fde6d6cf.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 2 2026 01 21 The Role of Temporal and Spatial Factors in the Rise and Suppression of the Behafarid Movement in Khurasan during the Umayyad–Abbasid Transition عاملیت زمان و مکان در پیدایش و سرکوب جنبش به‌آفریددر خراسان دوره‌ی گذار اموی‌ ـ ‌عباسی 145 176 243819 10.22034/fakh.2026.579543.1785 FA کورش صالحی عضو هیئت علمی گروه تاریخ. دانشکده ادبیات و علوم انسانی. دانشگاه سیستان و بلوچستان. زاهدان. ایران 0000-0002-9725-8045 داود اکبری دانشجوی دکتری تاریخ ایران دوره اسلامی دانشگاه اصفهان 0000-0002-9725-8045 Journal Article 2026 04 25 Introduction The uprising of Behafarid (746–749) is one of the earliest Iranian movements during the transitional period from Umayyad to Abbasid rule. It emerged with the aim of revitalizing Zoroastrianism in Khorasan, specifically in Zuzan, Khaf, and the regions between Neyshabur and Herat. This movement arose under the influence of temporal conditions (political chaos following the fall of the Umayyads, the uprising of Abu Muslim, and pressures on Zoroastrians) and spatial characteristics (Khorasan as a center of Iranian resistance and a crossroads of Zoroastrian culture and emerging Islam). By combining Zoroastrian elements with Islamic teachings, Behafarid presented a reformist creed aimed at preserving Iranian identity and resisting Arab domination. This paper attempts to answer this question: · How did the temporal and spatial conditions of the Umayyad–Abbasid transitional period provide the context for the emergence and subsequent suppression of Behafarid’s movement? The hypothesis is that the movement’s emergence resulted from a synergy between a temporary power vacuum and hope for change (temporal factor) and resistant cultural-religious traditions and deep social dissatisfaction in Khorasan (spatial factor). Its suppression, however, was the result of the reverse synergy: Abu Muslim’s urgent need for unity among pro-Abbasid forces (temporal factor) in Khorasan, where Abbasid military power was highly concentrated (spatial factor). This research contributes to understanding the interaction of time and place in the rise and fall of socio-religious movements in post-Islamic Iran. Method This research is a historical-qualitative study conducted within the frameworks of historical geography and the sociology of religious movements, with an emphasis on time-space structures. The research population is the society of Greater Khorasan in the 2nd century AH, spanning the period from Abu Muslim’s uprising to the consolidation of Abbasid rule. The spatial scope encompasses eastern Khorasan, from Zuzan and Khaf to Herat and Badghis. Data were collected through library-based research, utilizing primary historical sources, including al-Tabari, al-Biruni, Ibn al-Nadim, Gardizi, and Tha'alibi, alongside geographical-historical texts and modern studies. Purposive sampling was employed, focusing on sources that directly mention or describe Behafarid’s movement. Data analysis was conducted using a descriptive-analytical method grounded in three theoretical frameworks: political opportunity structure (temporal factor), ecological context of rebellion (spatial factor), and timing of suppression. This approach interprets the emergence and suppression of Behafarid’s movement as the result of the interaction between the Umayyad–Abbasid transitional period (political turmoil, elite competition, power vacuum) and the spatial characteristics of Khorasan (remoteness from the caliphal center, cultural frontier, Zoroastrian traditions, and a memory of resistance). Results Behafarid, a Zoroastrian priest from Zuzan in Khorasan, emerged during a critical period (129–131 AH), coinciding with the peak of Abbasid propaganda, the decline of Umayyad authority, and the launch of Abu Muslim’s uprising. This power vacuum, political instability, and widespread dissatisfaction among mawali, peasants, and Zoroastrians created a favorable environment for reformist leaders. Behafarid introduced a syncretic creed that blended Islamic elements, such as wine prohibition, ritual ablutions, five daily prayers, and wealth capped at 400 dirhams, with Zoroastrian beliefs, including sun worship, resurrection or reincarnation, and public works. His message resonated strongly with peasants and lower-class Zoroastrians who were burdened by Umayyad taxes and social discrimination. Geographically, Greater Khorasan—particularly Khaf, Zaveh, Bust, Neyshabur, and Badghis—provided a secure haven for independent movements due to its distance from the Umayyad center, its diverse population (including Zoroastrians, Iranian mawali, discontented Yemeni Arabs, and oppressed peasants), and its relative military autonomy. The region also served as a cultural bridge between pre-Islamic Iranian traditions and nascent Islam. However, the same temporal and spatial factors contributed to Behafarid’s suppression. In building a broad anti-Umayyad coalition, Abu Muslim needed to maintain unity with traditional Zoroastrian mobads, who viewed Behafarid as a heretic corrupting their faith. To prevent fragmentation, Abu Muslim ordered Behafarid’s arrest in the Badghis mountains and his execution in Neyshabur (131 AH). This episode illustrates that during the transitional period, Abu Muslim’s priority was a united front against the Umayyads, and any movement threatening this alliance, regardless of its Iranian origins, was eliminated. Neyshabur, as a key military and political center, symbolized the consolidation of Abbasid power. Discussion and Conclusion Behafarid’s movement exemplifies the interaction of time and place in the rise and fall of a socio-religious movement. The temporal factor—the Umayyad–Abbasid transitional period, marked by a power vacuum and political chaos—created the opportunity for its emergence. The spatial factor—Khorasan’s remoteness, cultural diversity, flexible Zoroastrian traditions, and peasant socio-economic base—provided the context for its spread. Its suppression resulted from the same factors in reverse: Abu Muslim’s imperative for unity (time) and the concentration of Abbasid military power in Khorasan (place). Abu Muslim’s alliance with Zoroastrian mobads against Behafarid led, in the short term, to Abbasid consolidation and the elimination of a movement rooted in Iran-Shahr ideology. However, long-term suppression did not eradicate such movements; it contributed to later uprisings, such as those led by Sunbadh, al-Muqanna’, and Ustadhsis, which often invoked avenging Abu Muslim and reviving the “old faith.” These subsequent movements illustrate how socio-religious tensions spread from central Khorasan to peripheral regions, including Ray, Qazvin, and Transoxiana. This study suggests that understanding socio-religious movements in Islamic-Iranian history requires simultaneous attention to temporal and spatial factors. Future comparative research on similar reformist movements in North Africa or Central Asia is recommended. قیام به‌آفرید (۱۲۹ـ۱۳۱ق/۷۴۶ـ۷۴۹م) یکی از نخستین جنبش‌های ایرانیان در دوره‌ی گذار از امویان به عباسیان است که با هدف احیای آیین زرتشت در خراسان (نواحی زوزن، خواف و میان نیشابور و هرات) شکل گرفت. این جنبش تحت‌تأثیر شرایط زمانی (آشوب سیاسی پس از سقوط امویان، قیام ابومسلم و فشار بر زرتشتیان) و ویژگی‌های مکانی (خراسان در جایگاه کانون مقاومت ایرانی و محل تلاقی فرهنگ زرتشتی و اسلام نوظهور) پدید آمد. به‌آفرید، با تلفیق عناصر زرتشتی و آموزه‌های اسلامی، آیینی اصلاحی برای حفظ هویت ایرانی و مقاومت در برابر سلطه‌ی اعراب ارائه داد. این مقاله به دنبال نشان دادن این موضوع است که چگونه ساختارهای زمانی‌ـ‌ مکانی زمینه‌ی شکل‌گیری جنبش را فراهم آوردند، اما تضاد آن با منافع ابومسلم و موبدان سنتی زرتشتی و تمرکز قدرت نظامی عباسیان در خراسان به سرکوبی سریع آن انجامید. این مورد نمونه‌ای از تأثیر متقابل زمان و مکان بر جنبش‌های اجتماعی‌ـ ‌مذهبی ایران پس از اسلام است. دستاورد تحقیق نشان می‌دهد که جنبش به‌آفرید نه صرفاً بدعتی مذهبی بلکه محصول مستقیم شرایط زمانی (گذار اموی‌ـ‌عباسی) و مکانی (خراسان) بود و سرکوب آن نیز در نتیجه‌ی همان ساختارها صورت گرفت؛ یعنی زمانی که ابومسلم برای پیروزی نهایی علیه امویان به اتحاد با عناصر سنتی زرتشتی نیاز داشت و جنبش اصلاحی به‌آفرید به تهدیدی برای وحدت جبهه تبدیل شد. این بررسی به درک بهتر مکانیسم‌های شکل‌گیری و شکست جنبش‌های اجتماعی ـ مذهبی در تاریخ ایران اسلامی کمک می‌کند و بر اهمیت تحلیل هم‌زمان عوامل زمانی و مکانی تأکید دارد.

http://www.farhangekhorasan.ir/article_243819_37a82a0cec3f66837c5d023c815876f2.pdf

اداره کل فرهنگ و ارشاد اسلامی استان خراسان جنوبی مطالعات فرهنگی اجتماعی خراسان 2676-6116 20 2 2026 01 21 A Study of the Verbal Aesthetics in Khorasan’s Nonsense Verses (hīchānehā) بررسی زیبا‌شناسی کلامی در «هیچانه»‌های خراسان 177 208 235150 10.22034/fakh.2025.541508.1759 FA طاهره میرزائی استادیار، گروه زبان و ادبیات فارسی. دانشگاه پیام نور. تهران. ایران. 0000-0001-5980-0705 Journal Article 2025 08 17 Introduction One of the enjoyable literary genres for children is nonsense verse (hīchānehā); it has rhetorical, semantic, and ideological layers and is supported by intellectual and cultural foundations. Nonsense verse is a type of poem that children recite during group games or physical activities. Contrary to what their name suggests, Nonsense verse is not meaningless or empty; rather, due to their meter and rhythm, they are highly engaging and stimulating. Since the greatest attractions for children lie in music, these poems serve as a good basis for movement, exercise, and children's games. This type of poetry, recognized in Iranian literature, European literature, and the literatures of other nations as a literary genre with a specific function in oral communication, has received little attention and study. his study examines the aesthetics of Khorasan’s nonsense verses, alongside providing an overview of their features, and seeks to answer the following research questions: What prominent linguistic features do the nonsense verse of Khorasan hold? Which rhetorical devices occur more frequently in the nonsense verse? What effect do the linguistic characteristics of Nonsense verse have on children’s language and speech skills? Despite the significance of the topic and the need for scholarly studies, research on Persian nonsense verse remains limited. Existing studies include a master’s thesis titled “The Devices of Nonsense Verse in Iranian Children’s Literature”, an article examining the relationship between text and image in the book ‘Hich Hich Hichaneh’, and a study on the aesthetics of rhetoric and semantic playfulness in nonsense Verse in children’s folk literature. To date, no independent research has focused specifically on the nonsense verse of Khorasan, and the present article represents the first study in this area. Methodology The present research is qualitative and ethnographic in terms of its objective and has been conducted using a descriptive-field approach. Its main goal is to identify and document the common types of nonsense verses in Khorasan and to examine their aesthetic functions. In this study, ethnography was used as the primary research method. Ethnography, as one of the fundamental methods in anthropology, emphasizes the direct observation of people's behaviors and speech in their natural living environments. Accordingly, the researcher, by being present in the research field, collected the required data through participant observation, in-depth and informal conversations with locals, and note-taking of children’s poems related to nonsense verses. The data collection tools included semi-structured interviews and participant observation. In the interviews, efforts were made to record and document native nursery rhymes that children had enthusiastically repeated in the past and to extract their special techniques. Additionally, part of the research data was gathered from the book Local and Indigenous Games of South Khorasan, and all nonsense verses samples were transcribed using the International Phonetic Alphabet and translated. Results In nonsense verses, a prominent or deliberate use of rhetorical devices is not generally expected; however, certain techniques and strategies enhance their rhetorical and aesthetic value and constitute the main reason for their durability and appeal. These techniques fall into two categories: foundational and general strategies, which include semantic defamiliarization (meaning-avoidance), musicality, and humor; and techniques specific to nonsense verse, which distinguish it from other similar forms such as tazrīq and nonsense. A child does not seek correct or logical meaning in poetry. Freedom from the constraint of meaning expands the child’s imagination and doubles the pleasure derived from reading the poem. In nonsense verses, meaning-avoidance appears on two levels: the word level and the sentence level. Music is the most crucial tool for creating dynamism and vitality in a child’s language and mind. It encompasses all components of speech—meter, rhyme, refrain, consonants and vowels, stresses, and pauses. The poet of nonsense verse employs every possible device to create musicality, since the poetic quality of nonsense verse depends on it. Under normal circumstances, music gives direction to meaning; but in nonsense verse, meaning is not the goal. The musical elements of nonsense verses include meter (short and rhythmic), innovative rhyme-making and repetition at both the word and sentence levels. The techniques specific to nonsense verse include inversion, indeterminacy, syntactic balance and dynamization. Through inversion, we encounter an illogical, reversed, and chaotic world; a world wherein phenomena act contrary to their natural behavior and irrational events and unreal outcomes are regarded as acceptable and normal. Indeterminacy refers to the lack of clarity in nonsense verses achieved through surreal imagery. When faced with these ambiguous and unfamiliar images, children express surprise and wonder. This sense of astonishment causes the nonsense poem to imprint itself on the child’s mind and encourages the child to seek relationships among the poem’s events and concepts. Such effort activates and energizes the mind and ultimately increases the child’s creative power. Posing questions and answers that are read with a fast, percussive rhythm—while simultaneously creating syntactic balance and a kind of semantic music, diverts the audience’s attention away from meaning and reinforces the poem’s nonsensical nature. Finally, the animation and personification of objects in nonsense verses are closely linked to the material and spiritual experiences of the creator of the nonsense verse. Discussion and Conclusion Nonsense verses whose core characteristics are semantic evasion and the breaking of habitual linguistic patterns, provide a rich space for fostering children’s cognitive development, creativity, and language acquisition. Through nonsense verses, children simultaneously engage in singing and play, combining verbal expression with physical activity. These verses play a significant role in nurturing children’s imagination. The pleasure of discovering rhyme, together with the magic created by the juxtaposition of phonetically similar words, leads to a form of mental agility. Through the repeated recitation of these poems—as well as the play and joy associated with them—the child’s bodily movements become coordinated with mental processes. In the Hichhanehs of Khorasan, fundamental and widely used aesthetic strategies are clearly evident. The prominence of musicality—created through repetition, phonetic and lexical parallelism, rhythm, rhyme, and occasionally syntactic deviation—constitutes the most important aesthetic element of this poetic form. The repetition of specific consonants, such as /t/, /l/, and /r/, contributes to the strengthening of articulatory muscles and enhances children’s linguistic skills. Moreover, semantic playfulness, inversion, and the disruption of conventional logic governing objects and phenomena—along with the creation of surprise, rapid and repetitive question-and-answer patterns that intensify rhythm and excitement, and the animation and personification of inanimate elements that open the door to the world of the impossible—are all prominently present in nonsense verses. Collectively, these features make nonsense verses both engaging and pleasurable for children, while simultaneously supporting their linguistic, cognitive, and imaginative development. Acknowledgments Thanks are extended to all the interviewees who provided the researcher with samples of nonsense verses. بخش مهمی از ادبیات عامیانه‌ی کودکان را اشعاری به ظاهر فاقد معنا و پیام تشکیل می‌دهد که اولین و مهم‌ترین ویژگی آن‌ها موسیقی برخاسته از سازه‌های زبانی است. این اشعار با عنوان «هیچانه» در ادبیات اقوام و ملل مختلف جهان وجود دارد و کارکرد اصلی آن افزایش هیجان و حرکت برای کودک است. این پژوهش، ضمن آشنایی با «هیچانه»های رایج در خراسان، به بررسی زیباشناختی آن‌ها به روش کیفی و استدلالی ـ استقرایی پرداخته است؛ نخست، ویژگیهای اولیه و زیربنایی هیچانه؛ یعنی معناگریزی در سطح واژه و جمله، موسیقی (و عناصر مؤثر در ایجاد آهنگ کلام از جمله تکرار، قافیه‌سازی) و طنزآفرینی بیان شده و سپس شگردهای ویژه‌ی این گونه‌ی ادبی همچون وارونه‌سازی، عدم صراحت، توالی و تکرار، پایان غیرمنتظره هیچانه‌ها و پویاسازی و جان‌بخشی به پدیده‌ها و اشیا مورد توجه قرار گرفته و نقش هر کدام از این موارد در زیبایی‌بخشی به این نوع شعر مشخص شده است. رهایی از قید معنا در هیچانه، فضایی مناسب برای پرورش ذهن و خلاقیت و زبان‌آموزی برای کودک فراهم ‌‌می‌آورد و حد و مرز تخیل او را بسیار وسعت می‌‌بخشد. نتایج تحقیق نشان می‌دهد واژههای ابتکاری و طنزآفرینی در هیچانههای محلی بیشتر به کار رفته است و وجه شاخص هیچانههای رسمی، توالیِ تکرار است. مهم‌ترین رکن زیباشناسی این نوع شعر؛ یعنی موسیقی، بار نبودِ معنا را جبران می‌کند و اقبال کودک را به اجرای آن بیشتر میکند؛ تکرار واج، هجا و واژه، کاربرد وزن ضربی و کوتاه، قافیه‌سازی بدیع، ضمن تقویت تخیل کودک، مهارت زبانآموزی او را بالا میبرد. همچنین توازن نحوی به‌صورت پرسش و پاسخ‌های مکرر یا برشماریِ واژه‌ها و عبارات، هیچانه را جذاب و دل‌نشین می‌کند و باعث پویایی و نشاط کودک می‌شود.

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