In Persia, Cedar is considered a sacred tree and can usually be seen next to fire temples, cemeteries and other religious sites. Due to the long presence of this Persian tree and its role in people's lives, this tree has found a place as a living tree and has led to some beliefs such as: sanctity, immortality, fertility, survival and longevity, rooting, fertility and childbirth and a high symbol that Folk literature has also found its way. In folk customs, the leaf and the tree itself have a long presence in birthdays, mourning and religious holidays. In the oral culture of Jahrom, the old cedar trees of Jahrom also have a name that can be related to the belief in humanism and sanctity of this tree. In Pahlavi, the word kunar means border and border guard, and in popular culture, side trees were also used as a border and marker, which indicates that this tree has metaphorically replaced man. This article examines the place and importance of this tree in the culture, beliefs and popular literature of the Persian people by relying on the people of Jahrom by field and descriptive-analytical methods and by analyzing and explaining different examples.
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Taslim Jahromi, F. (2022). Analysis of the Position of Cedar Tree in Persian Culture, Literature, and Folk beliefs based on Jahrom City. Iranian Journal of Anthropological Research, 11(2), 123-148. doi: 10.22059/ijar.2022.339743.459741
MLA
Fatemeh Taslim Jahromi. "Analysis of the Position of Cedar Tree in Persian Culture, Literature, and Folk beliefs based on Jahrom City", Iranian Journal of Anthropological Research, 11, 2, 2022, 123-148. doi: 10.22059/ijar.2022.339743.459741
HARVARD
Taslim Jahromi, F. (2022). 'Analysis of the Position of Cedar Tree in Persian Culture, Literature, and Folk beliefs based on Jahrom City', Iranian Journal of Anthropological Research, 11(2), pp. 123-148. doi: 10.22059/ijar.2022.339743.459741
VANCOUVER
Taslim Jahromi, F. Analysis of the Position of Cedar Tree in Persian Culture, Literature, and Folk beliefs based on Jahrom City. Iranian Journal of Anthropological Research, 2022; 11(2): 123-148. doi: 10.22059/ijar.2022.339743.459741