Kermanshah is a city in west of Iran with a specific customs and cultures between the people who are living here. According to historical documents these cultures are very ancient and belong to more than one thousand years. The climate condition in this place forces people to find the solution of their problems using the plants and natural facilities. Therefore traditional healers were so active in Kermanshah. From 8000 of plant species in Iran more than 1200 species has grown in Kermanshah. The ancient customs, cultures, traditional MEDICINE and formulations generally used by rural populations was transfer from ancient to modern people. Documentation of these traditional methods was studied in this research in order to compare and certified the traditional MEDICINE with modern methods and find new dosage forms of drug with botanical source. It was established that about 50 plant species and 8 types of diseases were distinguished and cured by these people. It is also concluding that utilization of these plants approximately the same as application of plants in recent publications.

Background: Functional foods are food like traditional foods; however, when consumed as a part of a diet, they will exhibit physiological benefits and in addition to the basic nutritional properties are effective in reducing the risk of chronic and serious diseases. Products that have potentially helpful properties, such as modified foods or beneficial nutritional compounds, which have health benefits in addition to traditional nutritional properties in their content, are also considered as functional foods.Therefore, this study aims to investigate traditional functional foods used in the KURDISH MEDICINE.Methods: Internal and external articles and books in the Internet search engines were used in this review paper.Results: According to the results of the study, many traditional foods consumed in Kermanshah are considered to be functional foods, including Shole Amiri, Pereshge, Peresht, Shalam, Tarkhine, and cabbage soup that can be used as a MEDICINE to treat colds. Moreover, the Masoa soup and Paghaze are consumed to treat digestive diseases, Khore Bari to remove heat exhaustion, the Sourane soup to relieve bone pain, and Vanoushak Polo that are energizing and stimulating. Other functional foods include Yekave to boost the immune system of body, Kalane bread with the disinfectant property, and nettle soup to treat respiratory diseases. In addition, the Gilankhe stew is purgative and laxative and the lentil soup is used to prevent colds.Conclusion: Due to the role of functional components in the food industry and its extension in KURDISH MEDICINE, it is necessary to pay more attention to traditional functional foods and economic efficiency of such foods as the therapeutic ones. Furthermore, due to the limited studies on this area in the West of Iran, it is felt to further study and experimentation in this area.

during the first Pahlavi period has been studied. Although the experience of transition from traditional MEDICINE to the modern concept of MEDICINE and health during the Qajar era, the objective manifestations of this transformation in the KURDISH regions were delayed by two decades. During the First World War and the arrival of hostile forces on the western pages of Iran, the first modern medical centers were established, and later in the following years, and especially during the second decade of Reza Shah's rule, it became more objective with the establishment of hospitals and modern methods of combating diseases. Considering the fundamental changes and changes in healthcare during the study period, this research is based on the unpublished archival documents, newspapers and. . . The trend of the changes and health measures of the KURDISH regions during the period considered. The results of the research indicate that the centers, pharmacies, pharmacies and modern methods of infectious diseases are gradually becoming established. Nevertheless, in the course of the study, traditional medical practitioners and traditional drug dealers continued to survive, especially in small towns and rural areas, with no serious challenge.

KURDISH is the language of millions of people on earth. Kermanji, Sorani (Southern Kermanji), Orami-Gorani and Southern KURDISH are the main dialects of KURDISH with several sub-dialects and accents. Southern KURDISH is the dialect of Kermanshah and Ilam regions. In Kermanshah, there exist dialects such as Kalhori, Jafi, Orami, and etc. Ilami KURDISH (Fili KURDISH), is the common language of the inhabitants of Ilam province and parts of Iraq such as Mendali and Khaneqin. Kalhori, Khazli, Arkavazi, Malekshahi, etc. form the dialects of the inhabitants of Ilam province. In the present study, with the aim of discovering and identifying some of the grammatical rules of Ilami dialects, Kalhori dialect (Ivan city and parts of Shirvan and Chardavol) and Fili dialect were compared in terms of verb forms. The results showed that there are many similarities in the grammatical rules of these dialects due to kinship, and at the same time, there are some differences in suffixes when the verbs are conjugated in the second and third person singular forms.

The spirit of a nation is reflected in its folklore, which provides a perfect field for study. KURDISH folklore forms a major part of Iranian popular literature, including stories and poetry. Such folklore is developed within a nation and mirrors the feeling and lifestyle of the people in old era. If such works are not compiled and recorded, they will be soon removed from memories of the people. The present article is an endeavor to show the recognition of such necessity.This article tries to deal with the history of poetry in KURDISH and Persian literature, spoken love songs or poems, the structure of love stories, the style of love songs, the difference between Beits (love songs) and anecdotes, love in love songs, classification of Beits, reciters of Beits and lyric poems, plus a few love Beits.

This research tries to achieve an executive determination about KURDISH epopees. The epic poems which we know it’s as KURDISH Shahname. These epopees are rooted in myth and included the general believes and the viewpoints of Zagros settlers belong the earlier ages of human life from today. The difference of mythical foundations between Western and Eastern Iran appointed the researcher to survey in the ideas and worldviews of KURDISH Shahname. This surveying leads to achieve a conceptual classification and it helps to have a comparative studding to know the proportion of original KURDISH Shahname. The structure of KURDISH literary language and the poems meter is the other point that mentioned there and writer tries to determine and explain the concept of “Gurani” with some sample words. There is a special part for Oral literature also to explain how the booklets and handwritings were engendered and also has speaks about aspects of narrators’ performance. The main conclusion of this paper is that the KURDISH Shahname is an original and independent text in Gorani and the seclusion from official Iranian literature progress causes to accept some metamorphosis and also to be affected from some sects after Islam and ancestors of ancient Iranian religions in Zagros area.

The present paper aims at investigating the imperative paradigm in KURDISH language by drawing on two criteria, namely formal homogeneity and minimality/maximality. The results show that KURDISH language specifies morphological imperative constructions just for second persons; and expressing any commandment directed at non-second persons requires analytical constructions (4 constructions). By scrutinizing the heterogeneous imperative constructions in KURDISH, the paper shows that KURDISH has an imperative paradigm characterized by a minimal system without any maximal counterpart. Also, the canonical imperative construction in KURDISH is specified by some characteristics including temporal distinctions and different prefixes for prohibition and negation. Finally, the paper tries to explain semantic aspects of different imperative constructions in KURDISH by considering two criteria of second person subject and force exertion. The results show that the canonical imperatives include most of the semantic features of the prototypical imperative category; whereas, the non-canonical ones lack most of these semantic aspects.

One of the most important issues in political sociology, Diaspora and its functions is to strengthen ethnic nationalism in plural societies. KURDISH uprising in KURDISH nationalism and identity conflict has mutual relation with Diaspora. Indeed, this paper examines and shows deep relationship between Diaspora, nationalism and conflict in KURDISH field by way of analytic method. Diaspora community as a strategic Agent is the harbinger of nationalist movement and the creator of the strategic status for creating national discourses. The opportunities structure and the emergence of kurd elites in the Diaspora as the main Agent for conflict and nationalism plays a key role in contemporary Middle East. The research method is analytic-descriptive, and data gathering procedure is based on library findings. The elite diaspora in western societies has an impact on conflicts and seeks to brand identity and nationalism and geopolitical identity of Kurdistan as a distinct geographical unit.

This study aims to investigate the focus construction and its markers in Kalhori KURDISH. It should be noted that focus is shown with phonetic, morphologic or syntactic markers in different languages. The data were collected through observation and interview with Kalhori KURDISH speakers in Kermanshah. The findings showed that the focus markers in Kalhori KURDISH include /ke/ and /xo/ used in the same sense. Moreover, it was found that although these two focus markers have the same meaning, their usage varies in different declarative, imperative, interrogative (yes/no questions & wh-questions) and exclamatory sentences. However, in exclamatory sentences the speakers use none of these two markers to show emphasis. The results indicated that although the speakers use both focus markers in declaratives and yes/no questions, /ke/ is simply used in imperatives and wh-questions. Also, the research findings showed that /ke/, as a focus marker, is used less than /xo/.