Literary Interdisciplinary Research

Innovative Approaches in Recreating Ancient Narratives of Persian Literature for Philosophy for Children Classes

Document Type : Original Article

Authors

Roohollah Karimi 1
Elnaz Motamedi 2

1 Associate professor, Department of Philosophy for Children, Institute for Humanities and Cultural Studies

2 Ph.D. Candidate in Persian Language and Literature, specializing in Mystical Literature, Imam Khomeini International University

10.30465/lir.2025.52713.2046
Abstract
introduction
The present article addresses a critical pedagogical challenge within the Philosophy for Children (P4C) program concerning the effective utilization of the rich repository of classical Persian literature in the classroom. Since its inception in the 1970s, the P4C methodology has fundamentally relied on stories as the primary stimulus for philosophical dialogue. In Iran, the expansion of P4C naturally led to adapting ancient tales—such as those from the Masnavi, the Shahnameh, and Kalila wa Dimna—for use as P4C material. However, this study, based on a descriptive-analytical review, posits that the prevailing method—retelling—has proven inadequate in fully realizing the objectives of the P4C program.

Materials & Methods
The core difficulty stems from the inherent "Paradox of Retelling": Retelling requires preserving the original story's structure and central ethical message. Since many ancient Persian narratives are intrinsically didactic and prescriptive, their retelling maintains this instruction-based, top-down structure. This didacticism directly conflicts with the foundational principles of P4C, which are rooted in Vygotsky's Sociocultural Theory and Piaget's Constructivism. These theories emphasize active mental engagement, problem-solving, and the learner's own construction of meaning within the Philosophical Community of Inquiry (PCoI). A P4C story must be inherently non-didactic, open-ended, and genuinely challenging, inviting children to raise their own significant philosophical questions. Retellings, by their definition—simplification without altering the core plot, characters, or message—fail to meet this essential criterion, ultimately serving as passively received moral lessons rather than active intellectual stimuli.
To transcend this limitation, the article advocates for a decisive shift to the more expansive and creative approach of re-creation. Re-creation is defined as an act of new artistic genesis; the author uses the ancient work merely as inspiration to craft an entirely new, independent, and original piece. In re-creation, the author is free to introduce purposeful transformations to the plot’s core, alter character traits, change the setting, manipulate the resolution, or even modify the story's ultimate goal. This methodology aligns perfectly with the P4C objective of fostering active learning and challenging preconceived notions. The re-creator transforms the passive tale into an active, problem-based philosophical situation, allowing the child to transition from a mere recipient to an active participant, decision-maker, or even co-creator of the narrative, thus promoting the four key types of thinking: Critical, Creative, Collaborative, and Caring.
To operationalize this re-creation approach, the study proposes ten innovative re-creation models, designed to convert ancient narratives into intellectually stimulating P4C material:

Discussion & Result
Model 1: Re-creation by Changing the Protagonist: The story is narrated from the perspective of a minor or anti-hero (e.g., retelling the story of Zahhak from the Shahnameh from his own tragic point of view) to foster empathy and multi-dimensional thinking by breaking down simple notions of good and evil.
Model 2: Re-creation by Changing Character Traits: The core plot is preserved, but a key character’s internal motivations or ethics are fundamentally altered (e.g., transforming the cunning fox in "The Fox and the Crow" into a benevolent helper) to challenge stereotypical thinking.
Model 3: Re-creation in a Different Genre: A familiar tale is transplanted into a new genre (e.g., changing the tragic fairy tale of Hansel and Gretel into a comedy featuring two mischievous tricksters) to broaden perspective and enhance creativity.
Model 4: Structural Re-creation: This model challenges the fixed cause-and-effect rules or the established moral logic of the original story (e.g., Pinocchio refusing the rule of the nose-stretching in order to seek a world of true freedom) to nurture critical and independent thinking.
Model 5: Re-creation with a Different or Variable Ending: The story is paused at the climax, and the audience is presented with multiple alternative resolutions (e.g., presenting several "fruits of eternity" in the Masnavi's story for the audience to decide the best form of immortality) to strengthen analytical decision-making skills by evaluating outcomes.
Model 6: Interactive Re-creation: This is highly engaging, stopping the narrative at a crisis point and requiring children to collaboratively and creatively complete the story (e.g., having students propose ethical and practical solutions to complete the Masnavi's "Mischievous Students" tale) to practice problem-solving in a group setting.
Model 7: Conceptual Re-creation (Free Adaptation): The core philosophical idea of an ancient story is extracted and fully implemented in an entirely new, modern, and often abstract context (e.g., adapting the story of Adam and Iblis into a contemporary narrative about two rival robots, "Day" and "Night") to demonstrate the universal relevance of ancient concepts and encourage abstract thought.
Model 8: Re-creation by Changing Time and Place: Familiar characters and problems are transferred to a modern setting with contemporary tools (e.g., turning "Jack and the Beanstalk" into a story about a hacker who trades a laptop for a mysterious flash drive and confronts a tech giant) to make ancient concepts relatable to today's youth.
Model 9: Interventionist Re-creation: A new element (a character, object, or event) is introduced at a crucial, tragic moment to alter the story's predetermined course (e.g., the timely intervention of Simorgh during the battle of Rostam and Sohrab) to cultivate analytical thinking about fate, choice, and alternative outcomes.
Model 10: Integrative Re-creation: A focused learning task or sub-story is embedded within the main narrative to subconsciously teach a specific critical thinking sub-skill (e.g., having children categorize the magical feathers given to Zal by Simorgh to practice the sub-skills of classification and criterion establishment).

Conclusion
In conclusion, the article firmly asserts that the re-creation approach is inherently more compatible and effective than mere retelling for achieving the sophisticated goals of P4C. By embracing these ten innovative models, educators can maintain the vital connection between the new generation and its rich literary heritage while simultaneously providing a dynamic and actively engaging foundation for deep, meaningful, and sustainable learning. The solution to the "Paradox of Retelling" is to adopt a broader, more creative, and situation-based view of the stimuli usable in the P4C classroom.

Keywords

Children'
s And Adolescent Literature
Story
Rewriting
Recreation
Philosophy For Children
Subjects
Afshar, M., & Mohseni, F. (2019/1398). A Criminological Reading of Sa'di's Works in the Field of Juvenile Delinquency. Pazhooheshhaye Beyneshtereye Adabi (Interdisciplinary Literary Research), Vol. 1, No. 2, pp. 1-27. [In Persian]
Aghanouri, F., Raeisi, E., Mirbagherifard, A. A., & Heidari, M. H. (2021/1400). Presentation of Retelling Models of Molavi's Masnavi for Children. Pazhooheshhaye Beyneshtereye Adabi (Interdisciplinary Literary Research), Vol. 3, No. 6, pp. 1-36. [In Persian]
Azaryazdi, M. (1964/1343). Ghesseh-haye Khoob Baraye Bache-haye Khoob (Good Stories for Good Children), Vol. 4. Tehran: Amir Kabir. [In Persian]
Clark, R. C., & Mayer, R. E. (2016). e-Learning and the Science of Instruction: Proven Guidelines for Consumers and Designers of Multimedia Learning (4th ed.). Wiley. [In English]
Dad, S. (2006/1385). Farhange Estelahate Adabi (Dictionary of Literary Terms), 3rd ed. Tehran: Morvarid. [In Persian]
Ferdowsi (2005/1384). Shahnameh-ye Ferdowsi (The Complete Text based on the Moscow Edition). Edited by Dr. Saeid Hamidian, 6th ed. Tehran: Ghatreh. [In Persian]
Ghaedi, Y. (2021/1400). Dastanhaye Shahnameh va Falsafe Baraye Koodakan (Shahnameh Stories and Philosophy for Children). Tehran: Avahia. [In Persian]
--------, & Lotfi, N. (2019/1398). Masnavi Molavi va Falsafe Baraye Koodakan (Molavi's Masnavi and Philosophy for Children). Tehran: Mo'aseseye Madarese Yadgirendeye Meraat (Meraat Learning Schools Institute). [In Persian]
-------- (2023/1402). Dastanhaye Golestan va Falsafe Baraye Koodakan (Golestan Stories and Philosophy for Children). Tehran: Avahia.
Harrison, C. (2023). "99 ways to retell a story: The style and functions of narrator reconstrual." Aston University. Available at https://research.aston.ac.uk/files/78502675/99_ways_to_retell_a_story_Harrison2023_accepted.pdf[In English]
Hashemi Nasab, S. (1992/1371). Koodakan va Adabiyate Rasmi Iran (Children and Official Literature of Iran). Tehran: Soroush. [In Persian]
Hayyati, Z. (2014/1393). A Critique of Comparative Adaptation Studies in Iranian Literary and Cinematic Research. Naghde Adabi (Literary Criticism), Vol. 7, No. 27, pp. 69-97. [In Persian]
Lipman, M., Sharp, A. M., & Oscanyan, F. (2020/1399). Falsafe dar Kelase Dars (Philosophy in the Classroom). Translated by Mohammad Zohair Bagheri Nouparast. Tehran: Pazhooheshgah Olume Ensani va Motale'ate Farhangi (Institute for Humanities and Cultural Studies). [In Persian]
Lipman, Matthew (2001). Thinking in Education, Cambridge University Press[In English]
Marzolph, U. (1992/1371). Taghsimbandi Ghesseh-haye Irani (The Classification of Iranian Tales). Translated by Kaykavoos Jahandari. Tehran: Soroush. [In Persian]
Mirsadeghi, J. (1996/1375). Retelling (Baznevisi). Kelk, Aban to Bahman, No. 80-83, pp. 58-62. [In Persian]
Mirsadeghi, J. (2005/1384). Anasor-e Dastan (Elements of Story), 4th ed. Tehran: Shefa. [In Persian]
Mohammadi, M. H., & Ghaeini, Z. (2007/1386). Tarikh Adabiyate Koodakan Iran (History of Children's Literature in Iran), Vol. 6. Tehran: Chista. [In Persian]
Molavi (2004/1383). Masnavi-ye Ma'navi. Corrected and with a Preface by Abdolkarim Soroush, Vol. 1 (Books One to Three). Tehran: Elmi va Farhangi. [In Persian]
Naji, S. (2016/1395). Me'yare Fobak Baraye Dastan: Naghd va Barrasi Dastanhaye Movrede Estefade Baraye Amoozeshe Tafakkor dar Iran (The P4C Criterion for Story: Critique and Analysis of Stories Used for Teaching Thinking in Iran). Tehran: Pazhooheshgah Olume Ensani va Motale'ate Farhangi (Institute for Humanities and Cultural Studies). [In Persian]
Namazi, Z., & Rahimi, M. (2021/1400). Amoozeshe Karbordi Falsafe be Koodakan (Dastanhaye Molana) (Applied Teaching of Philosophy to Children (Molana's Stories)). Tehran: Khatt-e Akhar. [In Persian]
Norouzi, R. A. (2016/1395). Dastanhaye Fekri Baraye Koodakan Irani (Thoughtful Stories for Iranian Children). Isfahan: Yarmana. [In Persian]
Pāygāh-e Fekrparvari-ye Irān (Iran Thinking Cultivation Website), under the supervision of the Pazhooheshgah Olume Ensani va Motale'ate Farhangi (Institute for Humanities and Cultural Studies). https://irtweb.ir
Payvar, J. (1991/1370). Baznevisi va Bazafarini dar Adabiyate Koodak va Nojavan (Retelling and Re-creation in Children's and Young Adults' Literature). Tehran: Mo'allef (Author). [In Persian]
-------- (1999/1378). Structure in the Retelling of Romeo and Majnun. Chista, No. 146 & 147, pp. 32-52. [In Persian]
Philosophy for Children). Tehran: Avahia. [In Persian]
Piaget, J. (1986). The Construction of Reality in the Child. Ballantine Books. [In English]
Sha'bani, H. (2015/1394). Meharathaye Amoozeshi (Educational Skills) (Vol. 1): Teaching Methods and Techniques. Tehran: Samt. [In Persian]
Vygotsky, L. S. (1978). Mind in Society: The Development of Higher Psychological Processes. Harvard University Press. [In English]

Home

Guide for Authors

Submit Manuscript

Reviewers

Contact Us