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Culture filtrates (CF) of two species of the nematophagous fungi, Arthrobotrys oligospora and Arthrobotrys conoidesat three concentrations (25%, 50% and 100%) of stock, were tested on the mortality of second stage juveniles (J2) and egg hatching rate of Meloidogyne incognita and Meloidogyne javanica. Results showed that the percent juvenile mortality was directly proportional to concentration of the filtrates. Egg hatching rate of these nematodes was inversely affected by increasing concentrations. Also CFs had various impacts on the mortality of J2 and egg hatching rate. In case of M. incognita maximum J2 mortality (28.98%) occurred after 24 hours of exposure to A. conoides filtrate at concentration of 100%. The minimum toxicity (12.5% J2 mortality) was recorded for A. oligospora at 25% filtrate concentration. At the same time, the highest rate of J2 mortality of M. javanica (19.18%) belonged to the 100% concentration of A. conoides, while minimum toxicity belonged to 25% concentration of A. oligospora causing 9.09% mortality. Maximum egg hatching rate for M. incognita (30.75%) belonged to control and minimum hatching rate (1.25%) belonged to 100% concentration of A. conoides. The highest hatching rate of M. javanica (36.25%)belonged to control and minimum hatching rate (1.25%) occurred at 100% concentration of A. conoides.

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Persian language has influenced Arabic language and culture more than any other culture and language. Examining the words translated from Persian to Arabic in ten major dictionaries: The dominance of Persian culture over other cultures influencing Arabic culture, the knowledge of cultural writers in Persian language and culture, and the richness of Persian language and literature, especially in urban areas, this research dates back to 1705 and unrepeatable need, in this Dictionaries have been obtained, which we have divided into 37 categories in this paper. If we consider the repetition of words, the number of these loanwords reaches more than 3500 words. This study depicts a corner of the cultural and lexical richness of the Persian language and the lexical and cultural poverty of the Arabic language. In this study, considering the prominent role of word and language in cultural exchange, we have pointed to a new angle of the influence of Iranian culture and literature in Arabic literature.

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The study of oral culture is Considered as a part of Comparative literature. This approach has been more emphasized in American school of comparative literature. Under this approach, the folk and oral culture is full of legend having the reliability to research in this field. One of the legend that has an ancient cultural and historical background among the Kurdish people-and other people-is the legend of king Jamshid. The present paper intends to deal with the symbolic functions of the characters and hero of the legend and the beliefs, faith, and rituals of life of that region. Furthermore, It has been tried to reflect on the differences and similarities between oral literature and written literature by utilizing comparative literature framework. The basic findings of this research also shows that oral and folk culture can have a valuable presence in the evolution and enrichment of the national culture-which are among the fundamental objectives of comparative literature.  

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Iranian culture and literature originate from religious beliefs that deeply connect with Iranian people’s emotions toward innocent fellows especially Imam Reza as well as Iranian culture and folklore literature. The analysis of symbolic customs and Imam Reza’s literature custom in parallel with his personality enrich our beliefs. The symbolic customs and Razavi folklore literature result in; following, identification, coherence, cohesion, decrease in the extent of routine life, the production of hope and happiness in the contemporary age due to educational factors as well as self-confidence, because these factors play an important role in the young ages .This essay is based on context analysis, it examines the symbolic customs including heroic poems to set up flag, to tie scarf, oblation, setting off, souvenir besides folklore literature which includes Lullaby, premium, mourning, sound, people’s tools which are influenced by Razavi culture. It has shown Imam Reza’s personality, his well-known features in Iranian culture and folklore literature.  

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Popular culture deals with the public perception of habits, traditions, anecdotes, beliefs, anthems, proverbs, and oral speech, having been discussed in different areas of humanities including sociology, history, psychology, literature, art and even religions. Literature is, in its technical sense, marked with folklore elements. Particular attention to literature in multidisciplinary studies is a new approach.
An itinerary is a personal account of the conditions of the cities and nations visited by a travel writer. An itinerary encompasses invaluable information by means of which the social, political and economic realities of different historical periods can be established. Moreover, it is among the most critical ways to analyze and compare various nations, being at the same time the best way to gain insights into diverse phenomena surrounding popular culture and social communications, about which little has been written in historical documents.
This research, descriptive-analytical in nature, was concerned with investigating Iran’s popular elements, popular culture and social communications (folk literature of Iran). It also focused on popular-culture-based behaviors in the eyes of the Moroccan travel writer, who traveled across Iran during the Mongol Empire.  The findings indicate that folklore elements occupy an important position in Ibn Battuta’s itinerary. The appearance of these elements is mostly focused on eating habits and foods.

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Type and level of starter cultures are tow important factors influence the quality of concentrated yoghurt. The effects of type (CH1 and YC-380) and level (2,4 and 6%) of starter cultures on the sensory properties of concentrated yoghurt that produced by concentration of milk using a vaccume evaporator to 2 levels of total solids were studied. Results showed that the flavour and texture scores of samples that were prepared with YC-380, were significantly higher than those were prepared with CH1. Increasing the level of CH1 to 4% improved the acceptability of all samples but had no significant effect in the samples with higher levels.

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Aim: The aim of this study was to determine the incidence of occupational accidents among farmers with an emphasis on the role of extension and education in reducing these incidents.
Methods: This study was conducted through a literature review. For this purpose, we investigated books, documents and articles related to research topics in the period of 2000 to 2017.
Findings: Various factors are effective on the incidence of occupational accidents as well as on the type, amount and severity of injuries resulting from accidents at work. Farmers and agricultural workers are not excluded from occupational accidents. The affecting factors on occupational accidents in agriculture are classified in three categories: farmers’ characteristics, agricultural environment, and agriculture technologies.
Conclusion: Occurrence of incidents in agricultural occupation is inevitable. Identifying the factors affecting the incidence of accidents can help to reduce the occurrence of incidents among farmers. The agricultural extension and education according to the abilities and talents in the field of agriculture and rural society can reduce accidents and work-related risks and improve the farmers’ occupational health.

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Culture in the discourse of leadership and its role in the realization of the new Islamic civilization is one of the important issues that need a lot of research. Because culture is very important in the view of the Supreme Leader and has a central position. Accordingly, the importance of the place of culture in the thought of his leadership has led him to develop a cultural engineering perspective. From this perspective, cultural engineering is an effort to strengthen the main components of the Islamic and national culture of the country and protect it against the influence and influence of destructive Western culture, in the light of proper arrangement and determining the correct position of all cultural dimensions and characteristics of society. These efforts require the proper design of cultural engineering. This article seeks to answer the question, what is the relationship between the concept of culture and modern Islamic civilization in the discourse of the leadership of the Islamic Revolution of Iran? The methodology of the present research, which has a descriptive- analytical nature, has provided and collected the required data and information through the library method and by accessing sources such as books, articles and research reports. In the form of the theory of modern Islamic civilization, it is based on the hypothesis that according to the Supreme Leader, culture has provided the basis for the formation and expansion of modern Islamic civilization in society.The results of the research have shown that there is a close and significant relationship between modern Islamic culture and civilization. In such a way that culture is effective in the realization of modern Islamic civilization and according to the most important components of Islamic civilization, which is God-centered based on human dignity and cultural and spiritual values, this statement is confirmed.

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Given the important and fundamental role of culture in the way of thinking and reasoning of individuals in a society, this study intends to investigate the concept of culture in order to explore the cultural differences between the West and Iran, and to show that some data collection methods are not suitable for the context of Iran, which are wrongly utilized by Iranian researchers and students. In comparison with the West, the Iranian culture is considered to be indirect, relational, multiple, context-driven, modest, and inductive. These features put the application of some research tools such as questionnaires, retrospection (a kind of thinking aloud technique), and diaries (a research technique for collecting personal experiences of individuals) into question in the Iranian context. In the end, the results are analyzed and discussed in the context of Iran, and some suggestions are made for further research.

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Biofilter is one of key components of recirculating aquaculture system (RAS) that affect initial investment, executing cast and success or unsuccess of system. Hence in this research, performance of barley straw, wood chip, sponge (as cheap and available media) and PVC pure pipe (to compare) based biofilters was surveyed in Common carp recirculating aquaculture system. To conduct this research 12 pilot recirculating aquaculture systems designed and 50 common carp individuals (mean weight: 4/8 g) were stocked in each system. After activation period (about 1 month), waste removal efficiency of biofilters and growth performance of Common carp were surveyed. Results indicated that sponge based biofilters had the best performance. Barley straw and wood chip based biofilters showed acceptable waste removal efficiency, while PVC pure pipe biofilters had poor performance. The highest feeding and growth performance of fish were observed in systems involved barley straw based biofilter. In conclusion barley straw, wood chip and sponge because of having low cast, being available, having relatively high specific surface area and showing acceptable waste removal efficiency, can be used in RAS and semi reuse systems.

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Aim: The main purpose of this study was to investigate the safety and protective behavior of farmers in relation to the application of chemical pesticides in the fields and the factors influencing their behavior.
Methods: This quantitative and survey research was conducted in Mahidasht County, Kermanshah Province, in 2016. The population consisted of 170 farmers (N=200) Mahidasht County, who were determined by randomly method. Questionnaire used as a research tool. Validity and reliability of the tool were confirmed by a panel of experts and Cronbach's alpha coefficient. Correlation coefficient and statistical test was used for analyzing the data by SPSS20.
Findings: Most people have poor performance in the use of protective equipment when spraying pesticides. There was positive correlation between safety behavior of using pesticides, work experience, economic status, attitudes toward the correct application of pesticides, and participating in training.
Conclusion: Due to the farmers' inappropriate performance in safety and protection actions and significance relationship between participation in the training programs and safety behavior, it is necessary to design education programs to improve their knowledge.

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The present study has been carried out in order to determine the entomofauna of four different agroecosystems from the study area, northwestern Algeria. Regular sampling was done using the Barber pitfall trap and the sweep net in addition to visual observations in the field. Nine (09) taxonomic orders of insects was identified from the four studied environments. It varies from one agroecosystem to another. Coleoptera and Orthoptera were the most represented in terms of both species and numbers. Entomofaunal diversity was more important in un-cultivated fields (diversity index = 4.15 bits, equitability = 0.89) than in arable fields (index ranging from 1.68 to 2.87 and a equitability between 0.41 and 0.72). Limited biodiversity in cultivated areas was the consequence of insect communities’ interactions disturbances caused by agricultural practices in these environments. Therefore, it is important to reduce these disturbances in order to enhance food resources, habitats and overwintering sites for insects. This will ensures sustainable entomological diversity, thereby increasing the role of biological control in pest management systems.

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Abstract: Early people had made groups on the world and formed the first basis for group life in this way. The interactions of groups with nature occurred separately from the personal ones. Therefore, not only groups of people got affected by nature; but also the untouched nature recorded some footprints of peoples› lifestyles and was not anymore untouched. This interaction between indigenous people and nature over time shaped the cultural landscape as a secondary phenomenon. Although lots of definitions have been presented for this concept, there has not been any inclusive and exclusive definition based on cultural landscape formation process and being regardless of time and geographical and cultural context in order to bring attention to the many and complex aspects of this concept. Therefore, by reviewing and analyzing documents and theories as well as using qualitative research method and content analysis strategy, this paper seeks to achieve a level of understanding about this concept to determine the alphabet for cultural landscape recognition in order to present a new definition for it. To approach the main objective of this paper, redefining the cultural landscape; two main components affecting the formation of cultural landscapes, nature and culture, should be taken into consideration. Having a precise look at cultural landscape literature, it is indicated that two components, in different approaches and as a result with various terms; have formed the basis for cultural landscape definition. In spite of many applicable definitions in geographical and cultural contexts; the necessity for presenting a redefinition for cultural landscapes that have the capacity to be generalized based on their formation processes has been understood. In order to approach the proposed definition, refining the basic concepts in formation processes of cultural landscapes and choosing the most comprehensive key words are investigated. Cultural landscape is known as the result of interaction between people and nature. But the question is that which nature? The initial untouched nature? Or the touched one? And the more important question is that what is called as nature? Is it the environment? Or the ecosystem? Or something else? Having a brief look at cultural landscape definitions and explanations, it can be understood that many words used as synonyms with regards to this issue; are not in fact synonyms; and this occurs due to lack of fixed and correct definitions and consensus on them. By examining the words used as equivalents of the word nature in current definitions of cultural landscape and analyzing them from the point of view of this paper, considering the fact the word “nature” is believed to be untouched from human being interventions, emphasizing on the influence of human in the word “landscape”, not using the phrase “geographical context” widely and colloquially, and the ambiguity of the phrase “environment” regarding the amount of human intervention; in this paper, applying these words and phrases are avoided. The word “ecosystem” owning to its comprehensiveness in covering universe phenomenon and offering a clearer position of human being, has been chosen as the alternative for the word nature. On the other hand, with putting emphasis on the fact that cultural landscape resulted from group interaction, and not individual ones with nature; the need for paying attention to the issue of culture becomes obvious. Having highlighted that the aim of this paper is not presenting a definition of culture; the four channels of knowledge of ecosystems, including science, philosophy, mysticism, and religion as the four main components of culture formation are introduced. After that, the position of the four channels of ecosystem recognition in the culture is defined. Thus, the formation process of cultural landscape based on the four channels of knowledge is refined in a scheme that becomes as the underlying layer for redefining cultural landscape based on its formation process. In this paper, science refers to “ethnic knowledge”. Ethnic knowledge is referred to those kind of information that have been achieved by indigenous people of a specific area about their ecosystem or have gained from other ethnic groups and nationalities. The indigenous people have applied them in their practical knowledge during filtration, which has its own process and does not fit in the range of the question of thisresearch. The indigenous knowledge is used in order to enable or facilitate the possibility of inhabitancy in the geographic environment for that people, with certain beliefs and traditions, and therefore it can be called “indigenous applied knowledge”. The second channel is philosophy. It refers to that of indigenous people rather than great philosophers’ opinions; as in science, indigenous knowledge attracted more attention than great theatrical breakthroughs. The third component is mysticism. The purpose of mysticism is “to recognize the quality of human life” and as two quantitative and qualitative dimensions used to be and are integral; so, whether it is paid attention to or not, mysticism exists in every moment of human life. Religion is the fourth component. Religion refers to a set of rules and orders that have been revealed through revelation for the divine prophets. These rules have had a great role in shaping cultural landscape of societies. Thus, the formation process of each cultural landscape is presented on a scheme that its key components are the four channels of knowledge toward the ecosystem, the ecosystem and culture. Considering the proposed scheme, cultural landscape is redefined in this paper as followed: cultural landscape refers to that part of the gregarious interaction of indigenous people of a micro-ecosystem with it; those people have gained a common understanding toward the entire ecosystem and the micro-ecosystem over the passage of time and consequently have established a common culture. Moreover, they have left objective (tangible) or subjective (intangible) signs in that micro-ecosystem as a result of their interaction that can be recognized by being subjected to careful scrutiny. The main advantage of the proposed scheme and the definition of cultural landscape of this paper is the ability to produce diverse outputs and thus the identification of cultural landscape products in different natural and cultural contexts.

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Metaphor and its cultural specific attributes in translation is one of the main challenges in translatology. Translatability of metaphor is reduced due to its cultural impediments. This paper aims to investigate the relationship of metaphor to cultural models in translation. Three quatrains by Khayyam and their English and Kurdish translations were investigated. The results showed that the translators have succeeded in achieving equivalency when the metaphors are based on common cultural models, while the metaphors of uncommon cultural models are not properly transmitted. So the same mapping condition of Mandelblit’s theory is due to common cultural models, and different mapping condition is due to uncommon cultural models.  

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Comparative and linguistic study of invitations in the cultural context of Iran and Iraq Involvements as linguistic genre are regarded as sociological data and are considered as an indicator of the relationship between social phenomena. By examining invitations of a particular time period, discourses derived from phenomena Social that period. This comparative study, which is based on the analysis of the genre and the critical analysis of discourse, attempts to explore the structure of wedding cards written in Arabic and Persian languages, and the role of social and cultural values. In its formulation. Familiarity with the social approaches of two different cultures, studying the impact of social and cultural factors on invitations, comparing the structure of invitations and explaining the impact of social phenomena on linguistic phenomena are among the most important goals of this research. Since this research examines the social approaches of the two countries and increases the level of recognition of different cultures, it seems necessary to do so. The results of the study show that the importance of the diversity of text and forms of wedding cards in Iran is more significant than in Iraq, with the title acquired in Iraq becoming more and more important, religious and patriarchal categories have a crucial role in the structure of wedding cards in There are two cultures, with the difference that the role of these two categories in the wedding cards of Arab countries is more colorful than Iran.

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One of the important aspects of a folk tale literature review, is to study mysterious and meaningful mental world, a world which narrates cultural history. This subject is feasible due to understanding and perception of the meaning elements of the fictions in which archetypes of collective mentality and common senses of nation’s mental world find the opportunity to be developed and find cohesion. The present study by adopting the theoretical framework of phenomenology and regarding the ancient background of wolf archetype in Persian culture and literature aims at illuminating the roots of Gorgane in Firuzshah-name. Wild woman archetype crystallization in Firuzshah-name fiction appears to be significant. Phenomenological interpretation of an old woman who has lost his or her child is called "Gorgane" which indicates this fact. Two legendary level (fierce wolf) and legendary (wolf and totems of the Turks) is visible in the story. Female wolf in Firuzshah-name has a negative character and unpleasant destiny, but it meets all the situations of accordance with Iranian mentality in the case of wolf and totems of the Turks. Also, this character agrees with archetype of barbaric or wild woman.  

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Abstract:
Fārs province is considered as one of the geographical and historical region of Iran which has great extent and geographical diversity being always the site of different ethnics, groups, and races. The Persian people, tribes and nomads, like races of Qašqāyi, BoirAhmadi, and tribes of Xamse, have had the prominent role in culture and identity of people of this province. Therefore, the culture of this region can be divided into three main branches: Torki, Lori, and Fārsi.
The Fārsi culture is a collection of different cultures of urban, rural, and nomadic that flows in a range from the northeast to south of Fārs province. Although, the parts of central province namely city limits of Širāz also plays an important role in the nature of Fārsi culture, but this culture is prominent in the mid-southern and southeastern province. A region that includes cities of Jahrom, Fasā, Estahbān, Sarvestān, Dārāb, and even Lārestān.
Southeastern Fārs in terms of natural and human geography, is very diverse. In this range, ethnicities, races, and tribes of Fārs, Tork, Arab, Lor, with languages, accents, various customs and ideas, live together. Their life and jobs is based on animal husbandry and agriculture.It should be noted that despite the existence of Torki and Arabic languages ​​and cultures in this region, the Fārsi language and culture has more well-known and prominent importance and extent. Most poems of Tork-speakers and especially Arab-speakers in this region are Fārsi and are usually followed by the song. From this perspective, we can better understand the meaning of phenomenon and concept called "Fārsi culture". Fārsi culture can be seen through the localpoems and are considered as well-known language and symbol. In fact, the poems of Dobeyti (quatrain) and Takbeyti (couplet) are intertwined in the most cases and almost in all of the social and cultural aspects with singing and folk songs. Poem and music’s accompaniment in the songs performance of the Šarve, Sarkuhi, Hājiyuni, Sābunāti, and Jahromi cause to better understanding of the Fārsi culture’s Dobeyti and Takbeyti.
The basic goal of this research is to recognize the Fārsi culture through the poetry used in folk songs.
On the one hand, the extent and diversity in the themes of poetry including complaint, discredited the world, oppression-contest, religious and altruism, with a focus on the concept of "love-and-separation", representing the beliefs and thoughts of people and on the other hand, the phenomenon of singing, due to presence in diverse circumstances of the time and place, has social function. The purpose of locative and temporal situations is a wide spectrum of the rituals, jobs, lullabies, and almost all of moments of solitude and pull-together (companionship). In a sense, understanding of the relationship between poetry and song with Fārsi’s culture relies on the social position and meaning of folk songs.
The research methodology of the present research is flied study and library based methodology in order to better understand the executive context of these songs alongside considering the literary, anthropological and psychological factors. 
 

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The literature of each region reflects the customs and beliefs of that particular region and is the distinguishing feature of races from each other. Folklore of each nation is a reflection of its cultural and racial beliefs and through investigating them, one can find out about traditions and cultures of various races that have entered and remained in that area through immigration, war and business. Through separating these cultural and racial beliefs, one can also reevaluate that race from a cultural perspective. Music of every nation, like other arts, springs out of feelings, experiences and the surroundings of that nation and it has contained and built a big and important part of every society throughout the history of mankind. Human beings mix their internal feelings with the knowledge they have acquired through trial and error and creates a fruit called art and civilization. One of the objective manifestation of Kurdish culture is folk songs. Songs have not been and are not simply tools to pass life, but are useful tools for transferring feelings, happiness and sorrow. One of the ever-lasting songs among Kurds, and in particular Kurds speaking the southern dialect, is Houreh which is prevalent in areas such as Ilam, Kermanshah, Lorestan, and Kurdistan. Houreh is a long continuous song and its singer has a lot of poems and verses in mind and sings them one after the other. Sometimes the songs are composed by the singer and sometimes taken from other poets.
Houreh is mostly prevalent in southern Kurdish areas especially with Laks, and in areas of Guran, Sanjabi, and Kalhor. Seyyed Gholi Keshavarz, Ali Rostami known as Ali Khan, Farman Rostami, Ali Karami Nezhad known as Haji Touti, Bahram Beig Valad Beigi, Nejat, Ebrahim Hosseini, Ilkhan Arkavazi, Awl Aziz, Yasemi, Karim Sadehi, and Abd Al-Samad Abdi Pour are famous Houreh singers of Ilam, Kermanshah and Kurdistan provinces. But, the deceased Ali Nazar is most well-known of all.
Houreh expresses contents such as death, describing nature, sorrow, hardship, happiness, and unhappiness in the form of songs. However, the most frequent theme of Houreh has been happiness and love. Seyyed Gholi Keshavarz is one the most famous contemporary Houreh composers who lives in Lalehvand Mahidasht (in Kermanshah) and many of his Houreh are song by lovers of traditional Kurdish songs. He pays special attention to describing the beloved in his Hourehs and using this form of songs, he expresses the hardships of love and betrayal on behalf of the beloved, or the pains one endures for love. Another part of his songs are composed in the form of Ekhvaniat and also Payeh Moori describing the beauty of nature or death.

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Badness-removing belief is done by races in different ways such as sacrificing and alms giving in order to remove the bad. This study analyzes sacrificing animals’ belief in Bakhtiari tribe. Sacrificing is a religious tradition and has been present in different cultures and nations. Many religious traditions recommend sacrificing an animal in order to be protected from badness. Bakhtiari based on Islamic and Eid-ul-Adha codes kill animals such as sheep, goat, and cow on top of the mountains. Another reason people kill animals is to remove badness in wedding ceremony.among other sample of badness-removing based on not killing animals ways such as   writing pray and DamB and Kardan are remarkable.