This essay consists of two main sections. In the first section, entitled “Foundations of Cultural Studies”, it is argued that literature, as a distinct university discipline, was formed on the basis of a “canon”, an authoritative list of highly praised literary works. The traditionalists who drew up the first syllabi of this discipline considered popular literature as lacking the necessary values to be included in the canon. One of the characteristics of cultural studies is its questioning of and challenging the distinction between high and popular literature. The author then explains the process of the formation of cultural studies and the focusing of this interdisciplinary field on popular culture, as well as Gramsci’s concept of “hegemony”. In the second section of the essay, entitled “James Bond Films from a cultural studied Perspective”, the character of James Bond (both as the protagonist of Ian Fleming’s novels and the hero of the hugely popular films made on the basis of Fleming’s novels) is analysed as the icon of western culture from the end of World War II onwards. In this section, the author explains four stages of the process through which James Bond has been transformed into an extremely popular figure for the people who have read James Bond novels or watched his films. It is concluded that studying James Bond novels and films, as instances of popular culture, has led to the uncovering of the dominant ideological and cultural values of society.

Popular literature began a century ago with the collection of texts and in the following decades was analyzed using different approaches. Research related to women is an important field in popular literature that has a great potential for study due to the reflection of the silent voices of society. Simultaneously with the universityization of popular literature, various factors led to special attention to the issue of women, especially in this field. In this article, with an analytical-critical approach, first by studying and classifying works related to women in popular literature written from 1300 to 1400, we showed the upward trend of this research and their topics, then the impact of dual approaches of tradition and modernity. We explored the development of different attitudes toward women in popular literature texts, and finally critically examined the analytical theories of several dissertations related to women in the field of folk literature. The results of this study show: The dominant view of women in popular literature texts is negative. They have usually tried to institutionalize the traditional patriarchal approach in the minds and languages of the people. Think of women as cunning creatures and the second sex. In a few works, the woman has been positively praised as a mother. Different theoretical approaches have not been well used in women-centered dissertations and new and different results have not been reached.

This paper aims to study and analyze the issue of Zaum in popular literature because popular literature has been and is a suitable platform for the appearance of Zaum. It is basically one of the most frequent elements and motifs in Zaum popular literature. Examples of this research are selected from the popular literature of Torbat-e Jam region. Zaum refers to words that deviate from linguistic logic and have no meaning or are nonsensical, but by creating music in poetry and also in proverbs and songs, they cause emotional motivation and sweetness. In literary research, the term comes from the Russian school of futurism. It was first introduced into Persian literary studies by Shafi’ ï Kadkani. According to researchers, Zaum is divided into three categories: semiotic, morphological, and phonetic. This division is based on word-of-mouth Zaum and it is based on Zaum at lexical level. The findings of this study show that Zaum also occurs at the level of hemistich or line (sentence). Nonsense poetry and injection have sentence Zaum. Though meaningless, Zaum produces and increases music. As a result, this music compensates for the meaning charge. In some folk poems, where the poet does not have a high level of poetic mastery, he creates Zaum. In children poetry, Zaum is more prevalent, because music is more important than meaning.

One of the most common forms of popular literature and poetic couplet is Bvmysrvdhay different parts of Persia and Persian language countries. Couplet with respect to the pre-Islamic Iranian literature and history in brief and talent of expression and reflection of people' 's lives has always been known and popular format. In this paper, based on a research project about the author of the popular poetic literature, poetry and Amhsrvd of 302 species, 100 species with different names and functions Have been written in the form of couplets. The purpose of this article is to show the range and geographical distribution couplet in Persian and Persian-speaking countries. The results show that the use of couplets with the Masnavi, both of which are Iranian, equally 67% of all species of poetic literature community constitutes 33 percent in the couplet, and names like bit-Bayati, couplet, Dvbytv, Chharbytv, songs, Trunk, Fhlvyat, Klhfryad, parting, four, Sytk, Chhardanh, Chhargany, Dstvn, Bydgany and recognized.

Folk literature or folklore refers to those literatures that have reached our time more orally from previous generations and are popular among the masses. And these topics include local dialects, customs, local idioms and proverbs that preserve the culture of different ethnic groups throughout history and introduce them to others. One of the most popular literary forms in the Persian language is the story. In this research, the beginnings of definition and brief explanation about the story and how it is related to folk literature are presented. The main text and content of the research is related to the study of folklore and folklore in the stories of Moniro Ravanipour. She is a writer who knows his talents in creating unique indigenous spaces of her stories by using the climatic features of the south of the country. A world full of illusions and full of the beauties of writing that is the result of doubt between the terrestrial world and the supernatural. Given that Ms. Ravanipour, as a novelist, is at the forefront of women in southern Iran, their work has been critiqued based on the use of popular beliefs in order to test this popular criterion.

1. Introduction Culture and language are deeply related. Language, whether spoken, written, or visual, can better reflect origins and cultures than any other element. In order to get a true picture of the culture of work in Iranian society and to judge the accuracy of the claim of some experts that there is a weakness of work culture in Iranian society as an undesirable historical heritage, the study of popular culture and literature is important. Given the relationship between language and culture, the cultural characteristics of society should be reflected in the language and the popular culture and the literature of society. Proverbs, as one of the most important elements of popular literature, can to a large extent represent the culture and values governing the society throughout history. Studying how work culture is represented in the popular literature of different local cultures can be an important step in developing research in the field of anthropology and sociology of literature. Therefore, in this research, an attempt will be made to study and study the components related to cultural work in Gilan culture. The issue of this research is how to represent work culture in Gilaki proverbs. 2. Methodology This paper is a descriptive and analytical study in which an attempt is made to refer to a part of the folk culture heritage of Gilan using content analysis method reflecting the work culture in Gilaki proverbs. Content analysis refers to any inferential method used regularly, objectively, and determining the characteristics of messages. After examining about 3070 Gilaki proverbs of East and West and the center of Gilan, 142 Gilaki-related cases related to work culture were extracted. In order to gain an understanding of the content of semantically ambiguous proverbs, an attempt was made to use several people familiar with the Gilaki dialect throughout the research process. Moreover, in this research, each of the proverbs were taken as one content unit. Subsequently, examples with common themes were placed under specific categories. 3. Discussion Today, in development programs, the element of culture is more and more considered to the extent that cultural development is introduced as a factor in the movement and dynamism of society beyond development and economics. One of the most important factors in the development of any society is the existence of an efficient cultureal work and human resources. If we consider culture as a set of values, norms and belief systems of a society, then we can say that cultural work is in fact a set of common values and beliefs of a group or work organization or an economic community in performing productive and service activities. Work culture is a set of internalized, desirable and appropriate behaviors in employees that is necessary for the development and success of the organization. According to Giddens (1994), work culture is a set of values and norms that members of a group have and follow. People's views on work, commitment and work consciousness, discipline, criticism, teamwork and cooperation and consultation in work, appreciation, looking at wealth, individualism, rationalism, responsibility, risk-taking and foresight, hard work are among the most important components in cultural work. In addition to the above, observance of work divisions and organizational issues, rational thinking in doing things, educatbility, saving on substance use, flexibility, interest and attachment to work, observance of occupational health and safety, use of new technologies are other components of work culture. Since work culture is one of the signifiant factors of growth and development in any society, most experts introduce the training of human resources and its optimal use as one of the indicators of growth and development of societies. When the work culture in a society is weak, it means that there is no desire to work productively, hence the activities will be less effective. Some studies in Iran emphasize the weakness of work culture in Iranian society. On the other hand, most of the researches emphasize the lack of positive values related to work in the culture and temperament of the Iranian society throughout history believing that laziness, tendency to destiny, irresponsibility and the lack of collective spirit along with other negative characteristics are the most visible obstacles to the development of Iranian society. Proverbs as a part of popular culture and literature can be a reflection of the culture of a society. 4. Conclusion After repeated readings of the proverbs, major categories related to work culture were extracted. The value of work and effort, attention to expertise and skills and experience, teamwork and participation, individualism and self-reliance, foresight, attention to time, order in work, wealth, tendency to destiny are among the most significant components of work that are illustrated in Gilaki proverbs. Among the components of work culture, the component of importance of work and effort (26%), specialization and core skills (15%), foresight and reasoning (11%) and individualism and selfreliance (10%) are of the highest content frequency in the proverbs. Also, the study of proverbs shows that there is a positive attitude towards the component of participation and group work (8%), order and rule in work (8%). These components are compatible with the culture of development and entrepreneurship. The findings of many previous studies often emphasize the weakness of work culture in Iranian society and the reflection of Iranians’,negative attitude towards it in the popular literature. These studies introduce laziness and weakness in work culture in Iranian society as a historical issue. For example, Rezagholi (1373) and Ghazi Moradi (1389) consider the tendency to destiny and non-individualism of Iranian society throughout history as one of the obstacles to Iran’, s development. However, the focus on popular culture indicates that the positive individualism is praised in Gilaki proverbs.

Research background: So far, no research has been done about the krait totem in Baloch folklore and literature. Some of the studies that are slightly related to the present research are: 1. Totemic reading of the animal motifs of the Halil River Jiroft civilization (3rd millennium BC) by Sehatmanesh (2018): In this article, the author examines the animal motifs discovered in Halilrud based on totemism and concludes that about 47% of the discovered motifs are related to animals. This article indicates the importance and sanctity of animals in this area of civilization. 2. Metamorphosis of blood into a snake in Garshaaspnaameh byEmami et al. (2013): In this article, the authors investigate the mystery of finding a snake from blood. One of the findings of this article is emphasizing the connection between snake and blood. 3. A new species of cobra and its registration in Iran by Abtin et al. (2016): This article identifies and examines a new species of a black snake that lives in Baluchistan. This research is based on environmental sciences and biology, and it is related to the present research only because of the investigation and stabilization of the krait in Balochistan. Research purposes, questions, and assumptions In this research, we examined how the krait became a totem and its continuation over many centuries. We wanted to know how krait is presented as a totem and what its connection is with the structures of Baloch consciousness. The continuity of a totem until now is another important psychological issue. The answer to why this continuity is based on Freudian-Lacanian psychoanalysis will provide a more accurate understanding of Balochi popular culture and literature. In the present study, after explaining and describing the krait totem in Balochi popular culture and literature, using the theoretical approaches of Freud and Lacan in the field of psychoanalysis, with a descriptive-analytical method and based on the author's field research in Balochistan, we examined the emergence, continuity, and function of this totem in Balochi popular culture and literature. The most important research questions are: 1. What is the position of the Bungarus totem in Balochi popular culture and literature? 2. What are the psychoanalytic principles of the formation and continuation of the Bungarus totem in Baloch culture? Main discussion Baloch is one of the ancient tribes that has still preserved many of its very old customs and traditions. There are still signs of belief in some animal and plant totems among the Baloch. One of the most significant and enduring Baloch totems is a type of cobra known as the "krait" (seyahmaar) in Baluchistan. This type of snake, whose scientific name is Bungarus, lives in most areas of Balochistan. Baluchistan black snake with the scientific name B. persicus is registered globally. The snake has been very important in the field of ancient Baluch civilizations, like in other regions of Iran. This importance can be seen in the ancient artifacts extracted from the living areas of the Baloch people. Bompur, Jiroft, Shahdad, Yahya, Mehregareh, and Shahresukhte are the most significant ancient sites where Baloch people live. Other material productions of the cultures such as Yahya, Shahdad, Jiroft, Bompur, and Shahresukhte are noticeable (Moradi, 2014, p. 132). According to the belief of the believers in this totem, finding killers of their kind and biting and killing them is one of the special abilities of this snake. The krait in Balochistan is more than any other symbol associated with the phallus. As in the popular culture and literature of most nations of the world, "snake has been considered as a symbol of annoyance, masculinity, depression, revenge, misogyny, messaging, sloth, cunning, intellect, power, death, generation, renewal, temptation, intelligence, etc. " (Yahaghi, 2012, p. 737). Conclusion The krait is one of the most dangerous and deadly snakes in the Balochistan region. This snake has had a significant presence in Balochi popular culture and literature due to its connection with issues related to life and death, and the functions and symbols related to it. Due to its association with the phallus, reproduction, and gestation, the krait has become one of the most important Baloch totems in the field of symbolism. Based on the psychoanalytic theories of Freud and Lacan, the krait totem is, above all, a symbol of the phallus and fertility and gestation, and it is an ancient sign of the problem of monogamy, reproduction, and the awareness of the father's role in it. This totem is the crystallization of fear and hope, desire and avoidance.

Iranian folk culture has specified a great part of our literature among different Iranian ethnic groups and has gained a high place in the vast Iranian literature. Iranian folklore has not yet been widely developed, but folk beliefs, feelings, and ideas have been passed down from generation to generation and heart to heart without verbal or spiritual complexity and most of the mentioned beliefs are remained in oral form without logical reasoning. Popular culture refers to a group of rituals, beliefs, customs, legends, stories, proverbs, songs, and famous poems. All proverbs, traditional medicine, stories, celebrations, feasts and various rituals among the various ethnic groups form the folk culture of each ethnic group and add to its richness day by day. The purpose of this article is to reflect the folk culture in the prose works of Persian literature according to the travelogues of the Qajar era. The results of the research show that proverbs, beliefs and folk tales, traditional medicine, games, celebrations and feasts, local customs and traditions are among the subsets of folk culture that are in the literary prose works of Persian literature and the authors have applied them to create themes and illustrations.

The moral and moral themes are part of folk literature, which represents the pure and pure faith of the public throughout history. The folk literature of each region is the heritage of the previous generations; it is rooted in the local and local traditions of that climate, and the folk literature expresses the beliefs and customs of each region. Religious beliefs have a special place among the people of Shahrbabak and are evident in various forms in the literature and poetry of these people. The study of religious and ethical beliefs is one of the aspects of folk poetry that has been neglected. This article seeks to examine the religious and moral approach in the folk poetry of Shahrbabak and show that in addition to love and descriptiveness, the themes of belief are also seen in folk poems, and this may be the function of public art that has been able to Draw different themes together.