ریخت شناسی کهن الگوهای فرهنگی و اجتماعی زن با هویت ایرانی در ادب پارسی

 
The purpose of this article is to recognize the cultural roles and the archetypal position of women in ancient Iranian culture, with a theoretical approach to Margaret Mead's "Culture and Personality" school and Clifford Geertz's "Symbolic Anthropology". The history of the effective presence of women in the culture and society of Iran, based on thirty different tribes and hundreds of tribes and different lifestyles, dates back to the fifth millennium BC until now. The results of the research show that the cultural developments of the native societies of Iran since the pre-Achaemenid era have always been in the direction of evolutionism and civil development, and in the same way, before the Aryans entered the Iranian plateau, women were involved in official life and public culture, politics, economy, sports, Military hierarchies, art, handicrafts, home management (nobility), scientific, artistic, military and cultural degrees have played a role, and sometimes before men, to the highest social, archetypal, mythological, and even to the zoot degree, in religion. have arrived This study was conducted with an interpretive anthropological approach on a broad level and the research method in this article is descriptive-analytical based on qualitative content analysis.
 
Keywords: Persian literature, Woman, Culture, Interpretive Anthropology, Clifford Geertz, Zoot. Iranian identity.
Introduction 
This article discusses the role of women in Iranian culture and society. Evidence shows that the Iranian plateau has always been a platform for the development of human knowledge and the challenges of popular culture, and Iranian women have had unique characteristics in this regard. Oral and written documents on reliefs and petroglyphs show the social rights and prominent position of women in national affairs, including their presence on the battlefields such as Gordafarid, politics such as Jarireh, love such as Kassandan, military women such as Artemis, the myth of the angelic lady such as Anahita, statecraft such as Katayoun, etc., are archetypal characteristics in the history of civilization. Over time, Iranian women had acquired practical skills in life and business, artistic, sports, and religious gatherings, and the dissemination of people's culture.
Material and Methods
This research is conducted using an analytical-descriptive method and, in order to achieve a desired result, using a qualitative content analysis method with the approach of Clifford Geertz's "Symbolic Anthropology" and Margaret Mead's "Culture and Personality". Among the research methods in anthropology, the interpretive method is one of the new and practical methods for correctly understanding natural and man-made phenomena in order to achieve research goals. Therefore, in the anthropological path of art, the field of visual anthropology appears and becomes thought-provoking in the two fields of anthropology and the culture of visual arts. “Culture is crystallized through the external symbols used in society and is nothing more than a transmitted pattern of meaning that has a historical root and is embodied in symbols.” (Geertz, e1973).
Discussion & result
Evidence shows that before the Achaemenes, myth-telling, storytelling, and recitation existed in Iran, and the folk culture of the natives of the Iranian plateau had made significant progress. However, Durant wrote, “Although the Persians had a penchant for imaginary legends, they left this work to the lower classes of society, and they considered the pleasure of talking, making jokes, and telling jokes in conversation superior to the pleasure of silence and solitude.” (Durant, 2002: 435). “It is likely that by the time of Ardashir, Parthian stories had reached the Pars region, and the singers probably sang them with native Persian legends, and the Persian clergy adopted various rituals and customs.” (Fray, 1998: 332). The rituals that the Zagros people have been performing since the sixth millennium BC and are still performed in some provinces of Lorestan, Elam, Chaharmahal and Bakhtiari, Kohgiluyeh and Boyer-Ahmad, Khuzestan and Kurdistan. “One of the most prominent of them was the Nowruz, Mehregan and party ceremonies of the kings, which were given special importance during the Achaemenid and Sasanian periods.” (Razi, 2001: 525). Yarshater, taking from Pahlavi texts about Mani, wrote: “In the beginning, our world did not exist. There were only two gems (elements). The gem of light and the gem of darkness. The prince of the world of light was Zarvan and he was the leader of the court of the devil.” (Yarshater, 2004: 50). Coronous or Saturn, the father of Zeus, who has a great foundation in Greek theology. It is the same Iranian Zarvan with branches and foliage added to it.” (Komen, 1386: 16). “During 536 to 331 BC, when Iran ruled over the Israelites, many of the customs, thoughts, beliefs, civilizational, religious and artistic characteristics of the Iranian people were absorbed into them. This influence was to such an extent that Jerusalem became a completely Iranian city.” (Mills, 1983: 4). The name Baghdad, which was a completely Iranian city during the time of Mehr or Bagh-Mehr, is a combination of the two words “Bagh” meaning God, and “Dad” meaning creation. Therefore, the Arabic Baghdad was the Persian Khodadad. Herodotus wrote: “The Iranians consider themselves to have the highest position in Asia and the creatures of Asia.” (Selister, 1933: 286).
The results of this study show that the role of women in ancient Iranian literature, based on the division of jobs into three categories: 1- male jobs, 2- female jobs, 3- menial jobs, had a respectable lifestyle. Women had a clear definition in personal and family life and all social jobs. From artistic designs to agriculture and animal husbandry, secretarial work, zooti (Religion head), administration, statecraft, naval command and military service to the kingship of the house, which was called Kadbanu, they played a role and enjoyed a specific legal and real social position. Iranian women had special, valuable and very important positions in the role of wives and mothers. In the social laws and official literature of ancient Iran, it was customary that no single man had the right to judge women. Evidence shows that the phrase equality for Iranian women and men had given way to the rights and justice of Iranian people. Women were present in most social occupations, but the foundation of the family was a priority.
Conclusion
Ancient Iranians considered women to be the creators and givers of life, and they distinguished Iranian women from men with symbolic myths such as Anahita, the Earth, and the Spring. The importance of women's rights, social insurance, maternity insurance, education, special respect, and reaching the rank of zot were among the characteristics of civilization and the cradle of women's culture in ancient Iranian literature.