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Showing 51 results for Subject:
Habib-Allah Abbasi,
year 26, Issue 84 (9-2018)
Abstract
Hardly could any poet, like Al-Mutanabbi, draw to himself the constant attention of scholars, literary man and poets. In this article, we try to find the secret of the admiration that Al-Mutanabbi’s poetry has won and see why he is one of the most preferred poets and considered the prophet of Arab poets. Scholars have studied this issue from various perspectives. In this article, however, I will examine this issue taking a number of points into account: first, two terms of “presence” and “absence” in Sufism, wherein like poetry the emphasis is on intuition; second, concepts such as “experience-near” and “experience-distant” and, finally by relying on this verse of Al-Mutanabbi: “the horse and night and dessert are known to me / also sword, paper and pen”. Al-Mutanabbi by his constant presence in his poetic experience has been able to see so openly what has been hidden from many scholars that this spiritual perception turns into an objective reality to him. We can seek the secret of Al-Mutanabbi’s immortality in the constant presence or, in other words, in his “experience-near” and in his deep wisdom which made his poetry to be considered “the true reference of life”.
Effat Neghabi, Fatemeh Taj Firouzeh,
year 26, Issue 84 (9-2018)
Abstract
As the most prominent novelist in contemporary Persian prose, Jalal Ale-Ahmad has had great influence on Persian writers, insofar as many writers have followed his suit. Employment of colloquial language is the characteristic style of his fiction. What makes his different, however, is mainly the employment of colloquialism in a subtle, precise and accurate way. Due to the extensive use of colloquial language in his fictions, this article studies terminologies, phrases and figures such as metonymy , interjection, onomatopoeia, reduplication, and also argot and proverb. Having defined these components in his selected works, the authors of this article will put forth some examples and, in multiple tables, illustrate their frequencies. According to a precise examination of his novels, we concluded that among different types of speech, respectively, the metaphoric phrases, argot, assimilation and then reduplication have the highest frequency in Al-e-Ahmad’s prose. He writes in broken Persian to convey the sense of colloquial language in his novels. Substitution and reduction are the most frequent methods he uses when he writes in broken Persian. Interestingly, this frequent colloquial style in his writings has led to a widespread popularity of his novels among the people.
Habibullah Abbasi, Reza Gilaki,
year 26, Issue 85 (1-2019)
Abstract
The Discourse of the power of Genghiz was formulated in a specific social and political context. Although it was well articulated in the seventh century AH, its roots go back even before its discursive life, that is, to the Seljuk period, especially to the attack of the "Ghoses" to Khorasan and the "Kharazmshahi" period. In this article, we examine the development and dominance of discourse of the power of Genghiz based on Ata-Malik Jovayni’s historical narrative in Tārīkh-i Jahāngushāy. To this end and considering from among different approaches, Laclau and Mouffe’s discursive approach proved to be the most effective in examining the development and evolution of the discourse. The relationship between power holders and writers has always been central and Ata-malik Jovayni is no exception. In the position of an observer and historian, he recorded the adversities brought by the Mongols, while he remained loyal to the Mongol court. The point is that Jovayni adopted an approach different from other historians, especially Bayhaghi, in delineating the characteristics of Genghiz, the central figure of the text. The main task of the historian is to select a particular narrative from among available narratives. What is Jovayni’s method of narration for establishing the meaning of his text? What comes out of this history is the reverberation of Genghiz’s unparalleled power in the regions under his rule which is different from other voices narrating the horrible events in Tārīkh-i Jahāngushāy. In the end, we conclude that, according to the aforementioned theory, the text of Tārīkh-i Jahāngushāy has a consistent semantic system, and this ability helps to fixate the meaning of the text. This harmonious system functions to modify Genghiz’s image and justify his violence.
Qolam Ali Fallah, Ferdows Aghagolzadeh, Hamid Abdollahian, Zeinab Zarhani,
year 27, Issue 86 (7-2019)
Abstract
Shahnameh of Ferdowsi has been continuously studied by numerous researchers and scholars from literary, mythological and cultural aspects. One of the rarely and less noticed issues in this regard is investigating the ideological role and function of language in this piece of literature based on a certain adopted theory and method. In other words, the writers of this article try to understand how Ferdowsi utilizes language to engender the ideology of Iranian superiority and revive Iranian identity by producing the relevant discourse. To achieve this goal, the current study has been constructed over the theoretical framework of critical discourse analysis introduced by the famous linguist Teun van Dijk. We also focus on the battle of Rostam and Chengesh in the story of “Rostam and Chinese Khaghan” (“Rostam and the king of China”) to restrict the research area. The results show that Ferdowsi employs some strategies such as ideological polarization, positive self-presentation, negative other-presentation, lexicalization, and actor description to make a discourse on the supremacy of the Iranians.
Hossein Mohammadi,
year 27, Issue 86 (7-2019)
Abstract
The two ancient civilizations of Iran and India, due to their long-standing cultural, political and economic relations, have had a relative cognition of each other's identity, which has, over time, become more logical, complete, and at times symbolic. Undoubtedly, in order to understand the history of Iran and India in ancient times and how these two nations interacted, we must inevitably find the historical image of India in Iranian culture. The study of myth, epic literature and versifications helps us to reach historical realities. Shahnameh can represent Iranian and Indian history and culture. In this research, we seek to answer the main question by using descriptive-analytical method and library resources. To a large extent, Firdowsi has remained faithful to historical sources and Pahlavi texts in Shahnameh. The text shows that Firdowsi has followed the sources that have been used and there is no significant difference between them especially those of the Sassanid era, such as Karnameh Ardeshir Babakan, A Relic from Zariran and Kodaynamak and Shahnameh.
Effat Neghabi, Hakimeh Dabiran, Nahid Sadat Akhavan Kazemi,
year 27, Issue 86 (7-2019)
Abstract
 Narrative process and its narrative mechanisms help the reader make sense of the way events happen in a story. Using repeating images in the text of a story is a method of narrative development. In Shahnameh, dealing with the world and images it gives rise to is one of the central motives of the text. The narrator in different parts of the poem seems captivated by the image of the world and this fact impedes narrative progress. This article intends to analyze “the images of the world” in “the story of Siavash” in Shahname from Gerard Genette’s perspective, employing his five narrative features. This narrative by the use of prior narration, repeating narration and focalization presents an image of the world, this technique also pinpoints the way a specific image of a special theme has the potential to reduce the speed of reader comprehension by tampering with the order of events narrated or actions or by disrupting narrative time, and as a result it can boost the texts suspense or the reader’s interest in knowing how the events will evolve.
Keywords:
Habib-Allah Abbasi, Rasul Jafarzadeh,
year 27, Issue 87 (12-2019)
Abstract
There are hypotheses in the history of human culture and civilization in which we can find undeniable similarities and commonalities among them, despite their vastly different cultural and historical contexts. For example, finding commonalities between the language of two artistic aesthetic hypotheses, Sufism and Surrealism, which are very different from each other in terms of context, time as well as cultural and historical emergence, is so difficult. Our main issue in this paper is that there are undeniable similarities between these two hypotheses. This is done by means of a descriptive analytical method and comparative literature approach, particularly in American mode of it, whose aim is to study literature across the borders of given territory and research about the relation among literatures and any other epistemic areas such as art, history and philosophy. We found several common aspects between the languages of these two movements. For example, they use rebelliousness and innovative imagination, symbolism, dream, subconscious mind, love, satire, automatic writing, and madness. They also both guide humans to what is superior and profound.
Mohammad Javad Etemadi Golriz, Habib-Allah Abbasi, Rasoul Rasoulipour,
year 28, Issue 88 (7-2020)
Abstract
The question of cognition in human life is a long-standing and central issue that has arisen from the beginning of human thought about existence. The set of ideas presented in this regard has created the field of epistemology. There are original and interesting points about cognition in Rumi’s mystical heritage and an important part of his views on this subject is related to the discussion of human cognitive errors and limitations. This question has also been proposed in various ways in the Western philosophical tradition and has received answers and explanations. In this research, using a descriptive-analytical method and adopting a comparative approach an attempt has been made to investigate the multiple dimensions of human cognitive errors and limitations from Rumi’s perspective. To that end, we have also reviewed the evolutionary course of the subject in the Western philosophical tradition. Therefore, categories such as reason, experience, illusion, imagination, existence and appearance of the world have been dealt with followed by quotations and analyses of Rumi’s views on this subject. Finally, it is shown how Rumi also explored and expressed the multiple aspects of errors and limitations of human cognition and what similarities his views bear to the Western philosophical tradition. Moreover, the differences and similarities between the attitudes of philosophers and mystics towards the nature and quality of cognition have been studied. The most important differences can be seen in the pivotal role of reason among philosophers and its invalidity for some other aspects of cognition among mystics. On the other hand, the allegory of the cave in Plato’s philosophy and the question of existence and appearance of the world, and the role of imagination in investigating the world in the eyes of eighteenth-century idealist philosophers are very similar to the fundamentals of epistemology in Rumi’s views. It is found that part of Rumi’s views on describing the position of reason and human’s cognitive limitations is similar to the views of seventeenth-century rationalist epistemologists, and in terms of the special position of experience in cognition and its limitations, it is close to those of eighteenth-century empiricists.
Maryam Dezfoulian Rad, Qolam Ali Fallah, Farzad Baloo,
year 28, Issue 88 (7-2020)
Abstract
So far, many thinkers with different approaches have studied the concept of “the other” and its examples in various aspects of human life. Literature has also attracted the attention of researchers and interested scholars as a platform for representing examples of “the other”. In addition to recognizing the place of “otherness” in the worldview of individuals in different eras, studying examples of “the other” in the literary texts has also made it possible to delimit the realm of “I”. In this paper, using an analytical method and adopting an eclectic approach, the researchers studied the potentials of Rumi’s Mathnavi in representing the types of “the other” and in realizing the levels of otherness of “the other” and its place in the mystical worldview so as to gain a relative knowledge of the structures that govern mystical thoughts. To that end, we first explained the concept of “the other” in three intellectual-philosophical systems, namely contrastive, dialectical and intersubjective, and mentioned examples of “the other” in verses of Mathnavi. Then, we presented a reading of the levels of realization of otherness of “the other” and the conditions of their possibility in this text. From a general point of view, due to the contrastive structure of the mystical worldview and the definition of “the other” as an “alien”, the realization of high levels of otherness in the text of Mathnavi cannot be expected, but the narrative of the experience of union and depicting the inability of “I” to understand “the infinite other” can be regarded as representation of the highest level of otherness. Meanwhile, in the distance from the “alien” to “the infinite other” and through dialogue, a level of otherness is also represented in the relationship between the characters in some stories of Mathnavi.
Effat Neghabi, Mahnaz Akbari,
year 28, Issue 88 (7-2020)
Abstract
Semiotics is a research approach which evaluates the signs to understanding the hidden meaning in the context. This approach which utilize linguistics, sociology, and literary criticism, is an efficient way of analysis. Semiotic analysis of travelogues provides an opportunity to a new reading and better understanding of them. Moreover, semiotic analysis can clarify the role of travelogues in delineating and representing the social and cultural status of societies. Based on Pierre Guiraud’s theory, this paper attempts to reveal the hidden aspects of identity, culture and social customs of explored lands by reviewing the social signs in Haj Sayyah travelogue, which is the longest travelogue of an ordinary person with regard to time and place during the Naseri Era. Using a descriptive-analytic method, this study compares and sometimes contrasts the Iranian-Islamic culture with the European culture and the confrontation of human beings with themselves and the environment. The findings show that religious beliefs and issues, as signs of identity, are the most important concern for the writer who dealt with them critically both inside and outside of Iran. As a young clergyman, his excessive attention to holy places like mosques, temples and churches suggests his religious identity.
Fatemeh Qarleqi, , , ,
year 28, Issue 89 (12-2020)
Abstract
Niẓāmī Gandjawī’s “Ḵosrow o Širin” the poem is one of the most prominent works of genius and fiction in Persian literature. Although the articles on the structure of the narrations of this poem have already been written, But in using rhetorical instruments to persuade the audience and, as a result, to suspend, No particular research has been done on this fiction. In this article, First, we have defined the persuasion in various sciences and its role in the history of philosophy and rhetoric And then a brief glance at the definition has been suspended to clarify how rhetorical practices can serve to suspend the story. Suspicions in the story of Khosrow and Shirin are largely the result of the poet's use of the rhetorical techniques used to persuade the audience. This suspension, which in fact causes the coward and the distance between lover and beloved at different intervals of the story And on the other hand, it creates expectations in the reader, there are many stories in different sections. In this article, two sciences of meaning and expression have been used to examine the role of persuasion in creating suspense. It was enough from the meanings of science of meanings only to the secondary meaning of the word, namely encouragement, perseverance, warning, blame and blame, and reverence and bow and from expressions to similarities, metaphors, and parables, because their role and effect seem to be more tangible to achieve the desired result.
Hossain Bayat , Nastaran Shahbazi,
year 28, Issue 89 (12-2020)
Abstract
Ali Akbar Dehkhoda is one of the most influential writers of the constitutional era. Simultaneously with the formation of the first parliament, he published his reports, views and critiques in a series of narrative articles entitled “Charand-o-Parand” in the weekly journal “Sur-e-Esrafil”. These writings were very popular and attracted a wide audience. Apart from the fact that the contents of the narratives were realistic, it seems that the original structure of “Charand-o-Parand” articles, which used the language of humor and the creation of a reliable narrator (Dakhou), who plays a key role in the writings, has strengthened the attractiveness and credibility of the narratives. The methods that Dehkhoda has used in the unique structure of the articles and the characterization of Dakhou share striking similarities with the techniques outlined in Carl Rogers’ humanistic approach. An approach that is fundamentally psychological in nature and the issue of personality is its focal point. The selection and classification of the examples derived from “Charand-o-Parand” and matching them with the components of Rogers’ Person-Centered Theory show that Dehkhoda placed features in the field of the text that prove Rogers’ most important assumption, the experimental world. Based on this, the form and contents of the articles narrated by Dakhou can be similar to the features assumed by Rogers describing an ideal face of the therapist.
Half-Yearly Persian Language and Literature,
year 28, Issue 89 (12-2020)
Abstract
Habib-Allah Abbasi, Abdolreza Mohaghegh,
year 29, Issue 90 (7-2021)
Abstract
The entry of the legal terms and subjects of the Constitutional era into poetry’s domain caused the confluence of two types of speech, i.e. two areas of legal and literary discourse in that era’s poetry.Public law discourse organized the dominant content of the Constitutional poetry and the particularly weak presence of the element of imagination turned into its characteristic of structure and form.The main question raisedin this research is the explanation of public law discourse’s role in the relationship between form and content in Constitutional poetry.Using a descriptive-analytical method, and based on numerous poetic evidence, this study investigates the issue from the standpoint of a procedure which has emerged through the innate characteristic of legal discourse and its incompatibility with imagery and can be interpreted as “The transition from imagination to emotion” in this era’s poetry. The process based on which the dominant form of Constitutional poetry was organized with a focus on social and revolutionary sentiments in the absence of imagery.In the present article, the compatibility of this narrative with the point of view of literary modernity was investigated and the effects of the research claim on the famous areas and structures of Constitutional poetry were revisited.
Deceased Qolam Ali Fallah, Razieh Fouladi Sepehr, Zahra Sa’adatinia,
year 29, Issue 90 (7-2021)
Abstract
One of the modern theories of literary criticism, which is based on psychological knowledge, is the Archetypal criticism. This theory is based on the views of Carl Gustav Jung and deals with the quality of the absorption of archetypes in the mind of the poet or writer. According to studies, a heroic journey in each person’s life is possible to achieve individual perfection. Fereydoun’s story is important because of the ups and downs of his life and the important characteristics that directly affect his personality during events at every stage of his story. The purpose of this article is to study the story of Fereydoun from the perspective of an archetypal criticism based on the intellectual foundations of Carol S. Pearson and Hugh Marr on the twelvearchetypesforawakening the hero within.Adopting a descriptive-analytical approach,the authors try to portray the manifestations of prominent archetypes in Fereydoun’s story.
Half-Yearly Persian Language and Literature,
year 29, Issue 90 (7-2021)
Abstract
Hosein Mohamnmadi,
year 29, Issue 91 (12-2021)
Abstract
In the seventh to eleventh centuries A.H., Muslim rulers came to power in the Indian subcontinent who were interested in Persian culture and language. Following this change, the Iranians emigrated to India for various reasons and gained a variety of political, military, and economic powers at the court of local rulers, paving the way for the growth and spread of Persian culture and literature in the Indian subcontinent. Maulana Noureddine Mohammad Zohuri Torshizi (944-1025 A.H.) was an Iranian poet from Khorasan who emigrated to India in the tenth century and served the rules of Nizam Shahi and Adil Shahi dynasties and became the poet laureate in Deccan. During his four decades of presence in Deccan (southern India), Torshizi worked hard to spread the Iranian language and culture. In the present article, by descriptive-analytical method and using library sources, an attempt has been made to explain the role of Zohuri Torshizi in the spread of Persian culture and language in the Indian subcontinent. The findings show that Torshizi, despite many obstacles, especially calumnies by the enemies of Iran and of the Shiites in Deccan, with the support and encouragement of the rulers, was able to spread Persian culture and language in the Indian subcontinent by creating valuable literary works. The results of the present article provide a realistic picture of the role of Zohuri Torshizi and his literary works and how to support and encourage Nizam Shahi and Adil Shahi rulers in the development of Persian culture and language.
Ebrahim Danesh, Mohammad Reza Toosi Nasrabadi,
year 29, Issue 91 (12-2021)
Abstract
Linguistic politeness is a phenomenon that is usually observed in everyday human interaction and shows how to use language to manage the interpersonal relationships of speakers. Qabousnameh is one of the most important texts of Persian didactic literature, which Onsor Al-Ma’āli wrote in forty-four chapters, with the aim of educating his son, Gilanshah, and his learning about social etiquette, knowledge, and techniques necessary for life, government, statehood, etc. Iranians have long cherished this book because of its didactic value and have used its anecdotes for educating their children. In this article the representation of linguistic politeness in Qabousnameh was studied using the politeness theory of Brown and Levinson. The findings showed that politeness was conceptualized as a social and cultural phenomenon in Qaboosnameh, which is the result of constructive interaction of individuals with mental, expressive and behavioral dimensions: in the mental dimension, consideration of audience and measuring the contextual situation and reflection on speech and its various meanings and effects; in the linguistic and expressive dimension, the standards of eloquence and the etiquette of speech; and in the behavioral dimension, the significant or influential negative and positive speech acts in language politeness were introduced and explained. In this paper, out of many cases that were studied in Qabousnameh, 27 examples were presented using the descriptive-analytical method and the pragmatic approach to the Brown and Levinson theory. According to the author of Qabousnameh, speech acts of the parties to the dialogue can save or threaten the face of the speaker and the audience; therefore, he proposed strategies to save or promote the face of the parties. Qabousnameh can be considered as one of the oldest texts in Persian literature, which mentions body language and the need for its proper use in linguistic interaction and interpersonal relationships.
Mohammad Parsanasab, Fatemeh Ahmadizade Kohan,
year 29, Issue 91 (12-2021)
Abstract
Boasting (Mofakhereh in Persian) as a poetic theme or as a sub-genre has a strong presence in the books of poems of classical Persian poets. Adopting an analytical approach, this research attempted at analyzing ‘boasting’ in poems of Manouchehri Damghani, Sanaei Ghaznavi, and Khaghani Shervani based on Pierre Bourdieu’s field theory. To do so, after extracting instances of their ‘boasting’ odes and considering the historical and social issues of their times and their different habitus and mindsets, we tried to analyze the poems based on Bourdieu’s four literary field principles (habitus, capital, struggle, and disinterestedness). The results showed that Manouchehri, due to his inclination to the power filed, and to make a name and a living and to stabilize his position, used his art and poetry for boasting. He did not observe the principle of disinterestedness in the literary field which attempts at purifying literature from personal intentions. As a result, he was pushed to the margin. But as the power field changed during the second Ghaznavid and Seljuk periods and some new problems and instabilities affected poets’ conditions, poets such as Sanaei and Khaghani distanced themselves from the power field, due to their specific habitus, and attempted at purifying literature and fighting the power field. From the two poets, Khaghani was more successful due to his disinterestedness and observance of the rules of the literary field.
Half-Yearly Persian Language and Literature,
year 29, Issue 91 (12-2021)
Abstract
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