Literary interdisciplinary research
Naimeh aghanouri; Mahbood Fazeli; shokoohalsadat hosseini; hossein aghahosseini
Abstract
IntroductionThe literature of sustainability is the literature that deals with awakening and seeking justice, or describing and describing uprising and resistance against force and manipulation. resistance that needs to be passed; Passing on many things, such as comfort and peace, prosperity and property, ...
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IntroductionThe literature of sustainability is the literature that deals with awakening and seeking justice, or describing and describing uprising and resistance against force and manipulation. resistance that needs to be passed; Passing on many things, such as comfort and peace, prosperity and property, and most importantly, passing on the soul that man seeks to obtain in life.In general, light with concepts such as illumination, which has examples such as day, sun, fire, lamp, flame, and the like in connection with concepts such as darkness and darkness, it is in relative contrast with examples such as night and shadow. The use of the concepts of light and darkness in the poetry of the stability of different nations has created a kind of conceptual unity and political identity between them.Symbols of light and brightness in the literature of sustainability are among the most profound literary symbols that are rooted in national religious beliefs and culture. In contemporary Iranian sustainability literature, which are sustainability poems from the era leading to the Islamic revolution until the present time, due to the predominance of spiritual Islamic color on people's sustainability, attention to light and darkness can be analyzed and analyzed.The main focus of this article is to explain and reveal how to apply the concepts related to light and darkness in demarcating oneself with others.. Therefore, according to the methods of emergence and occurrence of these concepts in the poems, both a part of the identifications in the poetry of resistance is revealed, as well as the way of alienation and demarcation with the other.This article examines the concept of self and other in the poems of Sepideh Kashani and Fadvi Toughani in the collection of poems "Parvaneh Shab" and "Tamuz Walshi' Al-Akhler". In order to discover some literary commonalities in the resistance poetry of Iran and Palestine, she tries to show and analyze the process of demarcation between herself and the other through the concept of light and darkness in the poems of these two poets and it answers the question that in the poetry of Sepideh Kashani and Fadvi Touqan's persistence, what is the role of darkness and light in demarcation with the other?Researches such as the article "Consistency Effects in the Poems of Fadvi Touqan and Sepideh Kashani" (Akbari and others, 2014) in which the researchers have come to the conclusion that Themes such as the defense of the truth of the holy place and the praise of freedom and liberty have been prominent aspects of Fadvi and Kashani's poems (ibid. 24). Considering that in these studies, light and darkness or alienation in the poetry of Fadvi Touqan and Sepideh Kashani were not the main topics. For this reason, this research, which was carried out with the aim of comparative discourse analysis of light and darkness in selected poems, is different from other researches in the field of sustainability literature.MethodologyBased on Laclau and Mouffe's discourse theory, this research answers this main question by examining the poetry of two ladies, one from Iran and the other from Palestine, that in the poetry of Sepideh Kashani's persistence in the poetry collection "Night Butterflies" and Fadvi Touqan's poetry in the collection "Tamuz Walshi' Al-Akhler" is the role of darkness and light in demarcation with the other?Laclau and Mouffe's discourse theory method is a descriptive analytical method that can improve the capacity of criticism of its analyzes by introducing concepts such as power, politics and ideology in its analysis. This analysis consists of many multiple and complicated concepts which have a network and chain relationship with each other and the understanding of each of them helps to understand the other and their systemic understanding helps to analyze social and political issues.The necessity of the current research is a more detailed analysis of some of the conceptual commonalities in the poetry of the stability of the two nations of Iran and Palestine.The findingsIn the selected works, alienation has been done in the central sign through the use of words of light and darkness, around the axis of "homeland" . Also, these words have been used to highlight the components of the discourse through the selection of a poetic name or a poetic name, to draw the path of the struggle, to show the position of the fighters, and to deliberately give a revolutionary color and in marginalization through the selection of the name of the work, to show the cunning of the enemy, to see the space as black. The mentioned words have been used in mythmaking, in the introduction of martyrs and martyrdom, fighters and oppressed people, and in the empty sign, showing the ideal situation of the past, close to the contemporary and the future.conclusionIn this research, with comparative analysis and investigation through the theory of Laclau and Mouffe, it was shown that the selected concepts of poets in the position of "central sign", "highlighting", "empty sign", "mythology" and "marginalization" are among the most important methods in demarcation. They are with each other in Kashani and Touqan poetry. In each of these methods, the poet has tried to show the true face of herself and others with concepts and themes related to light and illumination. In this regard, it is suggested to conduct research on the subject of literary methods of alienation in ancient Persian works and to compare the central signifier in ancient and contemporary literary works.
Literary interdisciplinary research
Sachli Emami; Shahram Hemmatzadeh
Abstract
Comparative literature is a valuable field of literary research that allows for a deeper understanding and exploration of the artistic and ideological characteristics of literary works. Throughout history, the issue of women has captivated the attention of writers and artists worldwide. Poets and writers ...
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Comparative literature is a valuable field of literary research that allows for a deeper understanding and exploration of the artistic and ideological characteristics of literary works. Throughout history, the issue of women has captivated the attention of writers and artists worldwide. Poets and writers from different periods have examined this topic from various perspectives.Language, as a social institution, is influenced by a range of social factors including age, religion, social class, and gender. The gender factor can sometimes impact language usage, leading to the promotion of one group while unfairly demeaning another. Additionally, the sexualization of language is a culturally-centric concept that varies across societies.Given the widespread and complex nature of women's issues, it is insufficient to address them through a single discipline. Interdisciplinary studies, such as combining literature with women's studies and feminism, are necessary to fully comprehend and discuss these matters.The research problem at hand is to analyze the portrayal of women in two works by authors from different nationalities. By examining the level of sexualization in the language used, we aim to depict the position of women and the dominant culture of the society in which the authors reside.The central question of this study is: to what extent are the stories of Sadiq Hidayet and Anton Chekhov linguistically gendered? The hypotheses for this study are as follows:Hedayat's short story exhibits linguistic sexualization.2. Chekhov's story also demonstrates linguistic sexualization.The current research study adopts a library-oriented approach, utilizing qualitative content analysis. The primary texts under examination are Sadiq Hidayet's "The Woman Who Lost Her Man" in Persian and Anton Chekhov's "The Lady with the Dog" in Russian. The research utilizes a theoretical framework to examine the pure and algebraic model of sexualization. Drawing upon the principles of feminism, this study aims to extract relevant words and concepts associated with sexualization. Through a meticulous qualitative content analysis, the abundance of these extracted elements are assessed. Furthermore, a comparative analysis are conducted to explore the similarities and differences in the perspectives of the two authors involved in this study.Although these two short stories were written 35 years apart and in two different countries, a comprehensive analysis reveals the presence of sexualized phrases and vocabulary in both narratives. However, Chekhov's utilization of sexual language is relatively limited, focusing more on social relations and the portrayal of women in society.It is as if the Russian language lacks the abundance of sexualized words that exist in Iranian language and culture.Remarkably, Chekhov's story lacks even a generic sexist term, where one gender is presented as the norm for the generic. This absence is intriguing and suggests a distinct linguistic and cultural context.By studying these two stories, it becomes evident that Iranian society is patriarchal and misogynistic, while Russian society has afforded women greater freedom despite the gender-based perceptions surrounding them.In conclusion, the comparison of these two short stories highlights the contrasting attitudes towards sexuality and gender in Iranian and Russian societies. Chekhov's subtle approach to sexual language underscores the societal differences, emphasizing the patriarchal nature of Iranian culture and the relatively more liberated status of women in Russian society.Chekhov employs a relatively limited amount of sexist vocabulary, consisting of only 40 phrases. Out of these, 12 and 11 phrases respectively describe female characters based on their physical attributes and social relationships. It is worth noting that Chekhov uses significantly less gender-specific language, particularly in an explicit sense, with only three instances. Furthermore, there are no generic or explicitly sexist words present in this story. Initially, the reader is introduced to the female protagonist through her appearance and allure, but as the plot progresses, Chekhov presents a completely neutral perspective that avoids sexualization. This aspect of the story reflects Chekhov's underlying hope and optimism, which is conveyed through the deliberate use of neutral language.On the other hand, Hedayat employs a significantly higher number of sexualized phrases, totaling at least 87 instances. Out of these, only 37 phrases are related to familial relationships, highlighting the prevalence of linguistic sexualization in his writing. The story "The Woman Who Lost Her Man" encompasses all seven identified categories of sexualization, emphasizing the woman's loss. Despite the abundance of sexualized vocabulary, Hedayat's intention is not to promote misogyny. Instead, he portrays the pain, suffering, and hardships experienced by women in Iranian society during that era. This story is a reflection of Hedayat's empathetic nature, as he strives to depict the women of his homeland in a realistic manner. "The Life of Zarrin Kolah" serves as a poignant narrative, shedding light on the oppression and betrayal inflicted upon innocent women by a patriarchal society.
Literary interdisciplinary research
Fatemeh TaghiNezhad; Mohtasham Mohammadi; Alimohammad mahmoudi
Abstract
IntroductionThis paper, entitled "A Comparative Analysis of Ancient Patterns of Natural Elements in the Poems of Rosa Jamali and Ghadah Al-Samman," investigates the works of these two poets through a comparative lens. The rationale for juxtaposing their oeuvres lies in the marked parallelism evinced ...
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IntroductionThis paper, entitled "A Comparative Analysis of Ancient Patterns of Natural Elements in the Poems of Rosa Jamali and Ghadah Al-Samman," investigates the works of these two poets through a comparative lens. The rationale for juxtaposing their oeuvres lies in the marked parallelism evinced by their diction and ideological underpinnings. More specifically, an examination of the poetic works of these tow poets reveals a demonstrably shared vocabulary. This shared vocabulary likely originates from a profound concordance in their fundamental wellsprings of inspiration. Moreover, both poets exhibit a marked predilection for symbolic language. Through this symbolic language, their most intimate thoughts and emotions find expression within a mythological and poetic framework. This mode of communication serves as a conduit for the poets to unveil the latent archetypal constructs embedded within their subconscious minds, employing a rich tapestry of allegorical and imaginative language. Their poetry exhibits a shared repertoire of archetypes that draw upon fundamental natural elements. These elements encompass water, the sea, trees, forests, the sky, the moon, the earth, and others, representing the aquatic, botanical, celestial, and terrestrial realms. Given that these elements embody core concepts such as birth, life, immortality, growth, nurture, and even death, they can be interpreted as distinctly feminine symbols.The objective of this research has been to ascertain the extent to which these two poets exhibit congruence and affinity in terms of their feminine language, mentality, and manner of employing vocabulary in poetry. Furthermore, the study has aimed to identify the shared archetypal motifs present in their works and elucidate how they have manifested feminine emotions through the utilization of such elements. Regarding the research background and the comparative study of the poetry of Rosa Jamali and Ghadah al-Samman, it is noteworthy that no prior research has been undertaken specifically in this area or under a related title. However, to delve into the discussion of vocabulary usage, the convergence of thought, and feminine sentiment between Iranian poets and contemporary Arabic literature, it is necessary to consult relevant sources. These include articles such as: "Rebellion and Norm-Violation in the Poetry of Forough Farrokhzad and Ghadah al-Samman" (Davoudi-Moghaddam and Taheri: 2016) and "A Psychoanalytic Analysis of the Idealistic Poetry of Simin Behbahani and Ghadah al-Samman Based on Karen Horney's Theory" (Arianzad, Tahmasbi, Hatampour, and Sorkhi, 2020), which indicate the existence of shared linguistic and thematic elements between al-Samman's poetry and the works of contemporary Iranian female poets. A comparative study of the poetry of these two poets has not yet been conducted from any perspective, including psychoanalytic criticism and feminine discourse, and this research gap is palpable and necessitates such a comparative examination. The poetic evidence pertaining to these two poets demonstrated that since they are both women, the archetypes they have incorporated into their verses derive from feminine emotions and sentiments emanating from their gender identity. This dearth of scholarly attention paid to comparatively analyzing the works of these two female poets from psychoanalytic and feminist critical lenses represents a lacuna in the existing literature that merits being addressed through rigorous academic inquiry delving into the gendered experiences and subjectivities that manifestly inform and shape their respective poetic oeuvres. MethodologyThe research method employed is analytical and comparative. To collect data, the library research method was utilized, and the research population encompasses the entire poetic works of Rosa Jamali and Ghadah Al-Samman. The research sample consists of the poems containing recurrent and shared vocabularies related to elements of nature in the poetry of these two poets, which harbor archetypal concepts that have been comparatively analyzed in this study through documented and authoritative references. FindingsA significant finding of this research is the recurrent and shared natural elements and vocabularies in the poetry of both poets, indicative of their mythical and archetypal language, which include: aquatic elements such as water, ocean, and sea; celestial elements including the sky, clouds, moon, snow, and sparrow; terrestrial elements encompassing the earth, cave, corridor, depth, and profundity; and botanical elements such as trees, forests, poplars, and apples. Additionally, geometric shapes are present in the verses of both poets, among which the circle is a shared motif symbolizing unity and eternity.Discussion and ConclusionThe most significant finding of this research is that Rosa Jamali is an earthly poet who repeatedly identifies herself with this vital natural element. She even likens herself to the circular shape of the earth. Ghadah Al-Samman, the Arab poet, also embodies feminine eternity through metaphorically equating herself with trees and forests, repeatedly associating herself with these botanical and natural elements. The archetype of growth is prominent in this poet's verses. Another recommendation is the comparative analysis of these two poets' works from a particularistic perspective, one instance being their meticulous and analogous treatment of the concept of time, wherein both have adopted an intricate and detailed approach.
Literary interdisciplinary research
narges jafari; sayed mohsen hoseini moakhar; sayed ali ghasemzadeh
Abstract
IntroductionTitle: comparative study of the culture of "having" and the art of "being" in the opinions of Ghazali and perfectionist psychologists (based on Maslow and Fromm)Man has been distinguished from other creatures due to his intellectual power and strength, and this has caused schools such as ...
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IntroductionTitle: comparative study of the culture of "having" and the art of "being" in the opinions of Ghazali and perfectionist psychologists (based on Maslow and Fromm)Man has been distinguished from other creatures due to his intellectual power and strength, and this has caused schools such as psychology to investigate the dimensions of his psyche. Among the different schools of psychology, two perfectionist psychologists (Maslow and Fromm) believe that humans can reach a high level of normality and "being".They consider the infrastructure and introduction to "being" to be the logical satisfaction of a series of needs, which they refer to as "having" culture. On the other hand, our mystical literature is full of works that show the value and importance of human existence. In each page of these rich works of mystical literature, designs and patterns of perfected human beings have been proposed that corresponded to the mental patterns of their time. Among these precious mystical works, the book of kim-yaye sa'adat can be mentioned, which was written at the end of the 5th century and includes four pillars (worship, transactions, death, salvation) and each pillar has 70 principles, which are written in a simple and understandable language. It is compiled for everyone. In this book, Ghazali talks about the material needs of man and considers fulfilling them in moderation as necessary to reach perfection; But he does not consider it permissible to stay in them and considers the highest goal of man to be perfection and "being" and reminds him of this goal in many places in the book.The purpose of the current research is to analyze the views and thoughts of Imam Muhammad Ghazali in the philosophy of spiritual life and the extent of its compatibility with Maslow and Fromm's psychological criteria of perfection, and the need to answer these questions is created by paying attention to the culture of "having" and art. What is the form of "being" in the thought of Ghazali the mystic, Maslow and Fromm the psychologist? Also, how similar and different are the views of these thinkers?Regarding the background of the research, it can be said that no independent research has been conducted in this regard. The only research that is slightly related to this research is the article "Transcendental education in the view of Imam Muhammad Ghazali and Abraham Maslow" by Dehghani and Jokar. In this article, the authors have investigatedthe characteristics, goals and criteria of transcendental education in two perspectives.MethodologyThis research was done with inductive method and qualitative content analysis. The method of qualitative content analysis seeks to extract meaning from the text. In this way, first the available sources about having a culture and being an art in the thought of Maslow and Fromm were collected, then by examining the book of kim-yaye sa'adat, the ideas consistent with the opinions of these two psychologists were extracted. Finally, the authors explained the similarities and differences between Ghazali's views and Maslow's and Fromm's views using the content analysis method.ConclusionPerfectionist psychologists (Maslow and Fromm) and Ghazali, despite the fact that their culture and geography are very far from each other; But because human nature, regardless of culture, place and religion, has a single foundation; Therefore, their views on this issue are very close to each other. They also talk about common characteristics such as self-knowledge, altruism, agency and freedom, etc., which in Ghazali's, Maslow's and Fromm's view are the characteristics of a perfected person who has been able to acquire them by passing through the "havings". . Although Ghazali was a mystic, we did not come across anything in the whole book of kim-yaye sa'adat that he reduced the dignity and status of these desires; Rather, he negates the excesses of satisfying these desires, not themselves. But an important point is that all the manifestations of being in the kim-yaye sa'adat are in the direction of reaching God, and according to Ghazali, continuous excellence is achieved in this direction
Literary interdisciplinary research
Ebrahim Khodayar; Samira Shafiee
Abstract
Introduction Since the second half of the 5th century, Muslim poets, using imaginative literary language, have allocated a part of their divan to clarifying the issue of Miraj. Based on the event of the ascension of distinguished people in general and the Prophet’s (pbuh) Miraj in particular, written ...
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Introduction Since the second half of the 5th century, Muslim poets, using imaginative literary language, have allocated a part of their divan to clarifying the issue of Miraj. Based on the event of the ascension of distinguished people in general and the Prophet’s (pbuh) Miraj in particular, written or illustrated travelogues with the title of Mirajnameh/Mirajnegari -illustration of ascension- have appeared among different nations and religions. Today, with the development of academic disciplines and subdisciplines, the scientific discussion and study on the event of the Prophet’ (pbuh) Miraj has further expanded; and in addition to language and literature experts who have conducted research on the literary aspect of written Mirajnamehs, artists and religious scholars have considered this event from an artistic and qualitative point of view and investigated its various aspects. Considering the variety of topics and the dispersion of the research conducted in the field of the Prophet’s Miraj in various academic disciplines and also the existence of research gaps in this fields, it seems that exerting a meta- analysis method and an interdisciplinary approach in conducting a research on the Prophet’s Miraj can be useful and fruitful with respect to conducting more goal –oriented futures studies on this event, linking knowledge domains and paving the way for future studies.The questions and hypotheses of this research are as follows:-What is the position of the Prophet’s Miraj in academic research?-What is the purpose and method of writing that? -What are the research gaps in the field of Meraj studies?Due to the attention of religious scholars, poets and illustrators in the production of content in the field of Miraj, these works have received the attention of religious, literary and artistic disciplines and researchers of these scientific branches. Some of these researches seek macro academic goals, but at the same time, they have suffered a gap in terms of interdisciplinary research and modern criticism. In these researches, regarding methodology, each study has its own method. According to what is considered as an example in this article, some researches have been done on the issue of Miraj until today, but a research that can examine all these works with the method of meta-analysis and interdisciplinary approach was not found in any source. MethodologyIn the present article, following the meta-analysis method, we are looking to conduct a qualitative research based on library and documentary research. For this purpose, a total of 61 articles that met the criteria for meta-analysis will be examined in terms of research method, sampling situation, theoretical approach of the articles, research framework and its main dimensions. FindingsFrom the review of a total of 61 articles on the Prophet’s Miraj that published in the academic quarterly journals and approved by the Ministry of Science, the following findings can be obtained: Researches in the field of the Prophet’s Miraj in academic quarterly journals are divided into 7 topics: Literary, historical- mythological, mystical, religious, philosophical, artistic and interdisciplinary fields. Mostly a descriptive- analytical method and library tools have been used in the conducted studies and most of the authors have turned to an adaptive-comparative approach. These studies have been written with various goals. The most comprehensive research structure includes introduction, discussion, conclusion, and references. The remaining parts of the article, which generally have a special and distinct place in the articles today, are mentioned in other parts; For instance, the literature review and method mentioned in the introduction or the theoretical framework included in the beginning of the discussion. All the researches are pure researches. In other words, the authors did not apply the results. On the one hand, this is one of the weaknesses of the reviewed researches, and on the other hand, it will be inspiring in conducting future researches. Scientific researches in the field of Miraj among different sciences generally started from 2006, and if an article was written before this year, it was not indexed electronically. Most of the written articles are related to the 1990s. Out of the total of 39 academic quarterly journals in which these articles were published , ‘Negareh’ quarterly journal with 6 frequency , and ‘Comparative art studies’ and ‘Islamic art studies’ with 5 frequency have the most articles in this field. Discussion and conclusion By comparing the results obtained in the research process of Meraj field, we realized that some research gaps are visible in specialized fields. Examining the aesthetic effects of Mirajnamehs, examining Mirajiyehs- texts written about Miraj- and Mirajnegaries from the perspective of modern criticism, intertextual review of the works of this field, understanding the belief elements of different eras, pursuing the rejection of symbolic aphoristic, mystical and religious topics in the Mirajnegaries, understanding the viewpoints of jurists of different religions about Miraj, Tracing the verses and hadiths of the Miraj in various works, reaching the viewpoint of mystics , philosophers ,sages and theologians, poets or writers about the quality of Miraj, enriching study resources in the field of Miraj, reaching an acceptable global model for Mirajnamehs and Mirajnegaries, better understanding of the vision and ideology of the Ascensionists and ascension illustratores; and understanding the types of scene setting in Mirajnegaries are among these approaches and suggestions.
Literary interdisciplinary research
fatemeh zamani; Ebrahim Kanani
Abstract
Introduction Eric Landowski introduces different lifestyles through the life patterns of the snob, dandy, bear, and chameleon-worshipper. Based on this model, each of these characters interacts with the normative reference group as a subject, with their special strategy. These subjects are like ...
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Introduction Eric Landowski introduces different lifestyles through the life patterns of the snob, dandy, bear, and chameleon-worshipper. Based on this model, each of these characters interacts with the normative reference group as a subject, with their special strategy. These subjects are like social characters who are placed in situations that determine their position about their actions. In the lifestyle of Snob and Chameleon, there is an imitation of the normative reference group, and in the lifestyle of Dundee and Bear, a kind of confrontation with the norms of the reference group is observed. Among the educational works, the book Kalileh and Demeneh by Nasrullah Monshi represents different lifestyles in the class society of ancient Iran based on the position of the king at the top of the pyramid of power. Therefore, based on Eric Landowski's lifestyle theory, the current research tries to analyze the various behavioral patterns of the subjects in the reference group regarding "Lion and Cow". Therefore, the present article seeks to answer these questions: a) How and using which discourse tricks does Demeneh define and stabilize his lifestyle; b) In this story, how is the relationship between normative and non-normative ciphers realized and in the form of which of Landowski's desired lifestyles is it represented? Methodology This research is based on the descriptive-analytical method and based on the library sources and the theoretical approach of Eric Landowski's lifestyle, the chapter "Lion and Cow" from the book "Kalileh and Demeneh" has been analyzed. The purpose of this research is to explain the interaction between different lifestyles regarding the Lion and Cows of Kalileh and Demeneh. ResultsThe study of the chapter "Lion and Cow" based on Eric Landowski's lifestyles indicates that in this chapter, the relations governing the class-kingdom system are represented in an allegorical way. In this story, Demeneh, with his snobbish analogy, reveals two types of behavior of the courtiers, whose actions can strengthen the foundations of a government or, on the contrary, destroy it. A group sees its identity and power as dependent on maintaining the existing system, so it tries to serve the system with effort, loyalty, self-belief, and perfectionism. Since the second group is seeking more power, by turning to jealousy and betrayal, they not only endanger their status and dignity but also cause instability in the central power. Kalileh in this story is an allegory of the sages and wise men who, by adopting the dandy lifestyle, consider themselves superior to the reference group of courtiers who belong to the royal family, who are familiar with the ways and customs of serving the king, inheritance over grace and knowledge. They respect, are inclined to political power and risk-taking, and are characterized by moral vices (jealousy, cunning, treachery). He also points out his class difference with the courtiers, not having the royal crown, and defines his distinction from the ruling class. The behavioral style of the chameleon can be seen in the behavior of the cow, the calf, and the cow. Demeneh consciously and inevitably imitates the behavior of the benevolent counselors of Lion to gain his attention. Kalila consciously remains silent against Demeneh's treachery. The cow also consciously and inevitably imitates the behavior style of the king's advisers, while he practically does not know courtly manners and court relations. The behavioral style of the bear, which is the emergence of emotional behaviors outside the framework of the reference group, is most noticeable in the personality of the lion and the cow. As a king, the lion should be adorned with virtues such as tact, sufficiency, grace and art, courage, etc., by showing abnormal behavior and hasty decisions, it destroys the cow and irreparable damage. One of the abnormal behaviors of the cow, which shows the behavioral style of the bear, is to adopt the behavior of rebel commanders, while it does not have the strength and power to confront the Lion. Also, approaches the lion who is his enemy. Demeneh, with his greed and ambition, moves away from the behavior style of Nedma Sadegh and reveals his bear-like lifestyle with his abnormal behavior of hypocrisy and betrayal. In the side stories of this chapter, the behavior of the merchant's sons, the ascetic man, the wicked woman, etc. are examples of the bear's lifestyle. conclusionThe interaction of marginalized marginalized groups (Damneh, Kalileh, and Cows) with the central reference group (Lion) is explained in the form of a fourfold path. In the first path, Demeneh, in a snobbish style, imitates the chameleon's behavior to get closer to the king's class and to be promoted to the reference group. He behaves like a benevolent advisor in the face of the lion and to be accepted, and about the cow, he chooses the lifestyle of the reference group of the courtiers, and in this way, he gains popularity in the eyes of both groups. In the second path, the cow, with a chameleon lifestyle and imitating the behavior style of the reference/ruler group, assumes the role of his advisor. In the end, by choosing the bear's lifestyle and avoiding the rules of the reference group, he rebels against him. In the third path, Kalileh, with his dandy style, distinguishes himself from the reference group of courtiers, but he changes his behavior and by choosing the chameleon lifestyle, he is placed in the social class of misfits. In the fourth path, the lion as the central group (the king) by choosing the bear's lifestyle and ignoring the behavioral norms of the reference group, turns from a powerful and popular king into a timid and passive character. In the first and third path, the movement is done indirectly and in the second and fourth path, the movement is done directly. These four movements are indexed in the form of four identity states simulation, acceptance, rejection, and identity separation.
Literary interdisciplinary research
Afsaneh Ghiyasvand; Mehrdad Akbari Gandumani
Abstract
IntroductionThe rhetoric of narration in any story, including "Majid's Tales," holds great importance. This requires special attention to the audience and the eloquence and clarity of the story. There must be a link between the rhetoric of the narration and the audience, as the writer, as the creative ...
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IntroductionThe rhetoric of narration in any story, including "Majid's Tales," holds great importance. This requires special attention to the audience and the eloquence and clarity of the story. There must be a link between the rhetoric of the narration and the audience, as the writer, as the creative mind behind each narrative, writes with purpose and reason, which brings meaning to the stories. When a connection is established between the reader and the story, the narrative becomes meaningful, and this is achieved by considering the audience's context in the language.The narrator of "Majid's Tales" is within the story, but the author, who is an adult, tells the experiences from the perspective of a young narrator. This allows the author to step outside the story as well. Therefore, the author must choose the rhetorical language in a way that maintains the connection of children and adolescents with the story. The internal world of the story is represented by the author and becomes meaningful in connection with the audience. This research examines the appropriateness of the narrative and its rhetoric based on the audience's context. From the selection and combination of words to the imagery and literary language of the tales, everything serves to create an understandable world.The research background shows that there has been no specific study on the rhetoric of narration in "Majid's Tales." Other related articles include "Examining the Implied Reader in Majid's Tales" and "The Adolescent Narrator and Techniques for Making Events Believable in the Novel Dashtban."According to Aristotle, one of the benefits of reading stories is catharsis. Kimberley Reynolds believes that novels challenge social norms, and children's books often hide these challenges. The author must be able to engage the audience with the imaginary world they create, which is achieved through language and expression that match the mind and language of the audience. Children's literature in Iran is authoritarian, with one-way communication from the adult to the child. The power of the narrative lies in its rhetorical impact, which is created by the effective combination of thoughts and emotions while reading the narrative. Attention to the audience in the selection and arrangement of the narrative in linguistic and expressive forms is crucial to elicit specific emotional and behavioral reactions in the audience. These reactions result from the reader's negotiation with the text, where signs in each narrative convey meanings and implications to the reader. Children's and adolescent literature must meet the needs of its audience to foster interest and attachment.Methodology:The aim of this research is to investigate the alignment between narrative and rhetoric in "Qesas-e Majid", focusing on the demands of the audience. This study analyzes the relationship between the narrator and the audience and its impact on the meaningfulness of the stories. It evaluates how the selection and combination of words, imagery, and literary language contribute to creating a comprehensible world. The research population includes the collection of "Qesas-e Majid" by Houshang Moradi Kermani, and sampling is conducted from the stories and narratives of this collection. The tools used include qualitative content analysis and the study of related texts and articles. The analytical approach involves content analysis and narrative discourse, with a focus on rhetoric and the relationship between the narrator and the audience. Comparison with previous research and the use of relevant literary theories are employed to interpret the data. These methods aim to enhance understanding of narrative rhetoric, its connection with the audience, and a more precise analysis of language and expression in the stories.Findings:The key findings of this research are as follows: The coherence of rhetorical eloquence with the cognitive world of children and adolescents, where the author has crafted narratives based on their needs and understanding. Effective use of rhetorical devices such as similes and metaphors, which resonate with the cognitive world of children and adolescents, imparting a consistent and cohesive style to the stories. Attention to palpable details in the narratives that create clear semantic implications, allowing readers to easily connect with the stories, supplemented by footnotes to resolve ambiguities. The narrative eloquence also enhances character and setting portrayal in the stories, as the author adeptly introduces locations and characters while adhering to rhetorical principles, thereby engaging the audience effectively with the narratives.Conclusion:The findings demonstrate that narrative rhetoric in "Qesas-e Majid" is well-aligned with the cognitive world of children and adolescents. The author skillfully utilizes similes and metaphors to create clear implications, contributing to the cohesive style of the stories and fostering a strong connection with the audience. By addressing ambiguities through explanatory footnotes, the narrative rhetoric enhances character development and setting portrayal. Adherence to these narrative techniques effectively engages the audience with the stories, highlighting their meaningful impact on readers.
Literary interdisciplinary research
jafar fasaei; somayeh rezaee
Abstract
1. IntroductionSince the beginning of history, mankind has been surprised and amazed when facing the world. In order to survive and continue his life, man has always been trying to transform the chaotic world into an orderly world Therefore, the first place where the myth appeared was the place where ...
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1. IntroductionSince the beginning of history, mankind has been surprised and amazed when facing the world. In order to survive and continue his life, man has always been trying to transform the chaotic world into an orderly world Therefore, the first place where the myth appeared was the place where it was tried to transform the chaotic world into an orderly world. Here, there are two very important issues, i.e., the origin and function of mythology, which the following article tries to explain by addressing them. In this article, we seek to show that myths are closely related to power and their function is not only the interpretation of the human world Rather, the purpose of myths is to control and weaken a thought or a group and empower another group Based on this, in this article, we have examined the traces of the myth in a very famous Iranian novel. The name of this famous novel is "shohar ahoo Khanom".And according to this article's specific definition of the concept of myth, we have reviewed this novel. Literature ReviewMany books and treatises have been written about the myth. Most of these researches have defined myths as a kind of neutral discourse We believe that myth is not a neutral discourse. Myth is a type of discourse that is related to power and power relations With this definition of the myth, we have examined the novel of "shohar Ahoo Khanom". Many researchers have considered this novel as a kind of feminist novel. But according to the new concept of myth, we have done another reading of this novel, which is different from the researchers' opinions. MethodologyThis article has first extracted the concept of myth among the theories of great mythologists. In this section, important books and articles have been studied. And then by studying the novel "shohar e ahoo khanom", the position of creation myth has been traced in this novel. Then, with a kind of content analysis method, a new reading of this novel has been expressed according to a specific understanding of the myth. In this way The research was done with the qualitative content analysis method and based on library sources. ConclusionMost of the theories that have been proposed about myths have not considered the important aspect of this discourse. Based on this, it was shown in this article that the myth of creation is a discourse related to power. Therefore, if the myth of creation was used in the past as the primary form of law and norm, in the relations of the new world, despite the dominance of modern rationality and the marginalization of myth and myth, it has found a kind of ideological function. In this article, we have shown that the novel Shohar Ahoo khanom is a scene where the myth of creation has re-emerged with the same historical coordinates and with little changes. In fact, in this novel, although the characters have changed and its secular and earthly form has been noticed, but the theoretical foundations have not changed. In the sense that this myth also comes from a power This institution of power, according to the issues of the new world, is a patriarchal system that has been very old in human history. The creation myth of Adam and Eve has been recreated in the form of Seyedmiran and Homa Zandi in the novel and This time it has been used in order to restrain and weaken the progressive woman who threatens the patriarchal order.
amineh feizi; Rahman Moshtaq Mehr
Abstract
IntroductionWith scientific and industrial advances in recent centuries, people were expected to live without worries and in complete peace and prosperity, unaware of the fact that human interventions in the environment and excessive exploitation of underground resources and reserves have led to the ...
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IntroductionWith scientific and industrial advances in recent centuries, people were expected to live without worries and in complete peace and prosperity, unaware of the fact that human interventions in the environment and excessive exploitation of underground resources and reserves have led to the destruction of the environment and the emergence of problems such as population explosion, global warming, loss of biodiversity, reduction of natural resource reserves, thinning of the ozone layer, water and air pollution, etc., which has exposed human society to a serious threat.The importance of this issue has caused scientists in various sciences to seek solutions to overcome these problems. In this regard, various fields of the humanities have also provided solutions. "The reaction of various branches of the humanities to the environmental crisis led to the formation of new interdisciplinary discussions, including environmental linguistics with its sub-branches, environmental ethics, and ecological criticism in the field of literature" (Parsapour, 2012: 7). In the meantime, linguists are trying to solve the environmental crisis through linguistic patterns because they consider language to be one of the most important factors in human understanding of the realities around them. Therefore, through discourse analysis, they investigated the effect of language on human understanding and recognition of the phenomena of existence. Hannigan says about the importance of using discourse analysis in environmental studies: "In recent years, the use of discourse analysis methods to analyze the way of writing, acceptance, and strategic use of environmental texts, images, and ideas has increased. Although discourse analysis is closer to social constructionism, followers of other schools and environmental theoretical research, such as critical theorists, political ecologists, and international policy analysts, have also applied it well (Hannigan, 2015: 59). In fact, these approaches can be considered a kind of change in environmental attitude in the humanities and social sciences, which has caused humanities thinkers to be more precise in their studies because, no doubt, the human mind, cultures, and societies are formed by the natural world from which they are born and are a part (Stibi, 2015: 19). Of course, it should be added that, although discourse analysis is considered a new approach, classical texts written about nature can be analyzed based on discourse analysis. Some linguists and environmental activists, inspired by traditional views, are looking for useful discourses that can replace the destructive discourses of the present age that have caused the separation of man from nature. For example, Stebi has analyzed these poems from the point of view of environmental discourse analysis, with the assumption that there is a discourse in haiku poems that is different from destructive discourses in the West. Based on this, by analyzing mystical texts as one of the traditional Islamic views, we can reach discourses that indicate the deep understanding of the Sufis about the environment because there has been a close relationship between mysticism and nature, which is one of the vital issues of human society today. Therefore, by analyzing mystical texts, one can gain a deeper understanding of the Sufi discourse about the environment in that era. On the other hand, it can be said that mystical discourse can be efficient as a useful discourse because this discourse, far from economic and profitable goals, has shown nature alive and active in such a way that rivers, seas, flowers, plants, etc., as a symbol of nature, are the speakers of these discourses. In this article, an attempt has been made by studying mystical texts from the point of view of discourse analysis to show how much language plays a role in shaping and reflecting human views on nature and the environment. The importance of this research is that so far there has been no research or article on this topic, and from this point of view, the current research is considered a window and a new look at mysticism.HypothesisAre there any fields in our mystical literature that will strengthen and promote today's environmental discourse?Research BackgroundOne of the important interdisciplinary topics that is connected with literature in modern literary criticism is the relationship between literature and the environment, which is followed seriously in European and American countries. Many articles and books have been written in this field, and some of them have been translated into Iran. Among other things, in the article "Ecocriticism" (2007), Emarati Moghadam introduced the book of Cheryll Glotfelty.Modoudi (2013), by writing the article "environmental criticism: an interdisciplinary movement between the two fields of environment and literature," Zekavot (2013) with the article "Revenue on the critical canvas," and Parsapour (2013) with the article Ecological criticism: a new approach in literary criticism," have explained this interdisciplinary topic. Also, Parsapour and Hasanpour (year of publication?) in the article "The Role of Literature in the Evolution of Environmental Discourse," while examining how literature confronts environmental discourses based on Zepf's triple functional model, have proposed and promoted this theory.Regarding this theory, dissertations have been written, such as "Ecological criticism of the novels of endings, Sorrow of War, Wandering in Strange Soil, Roots in the Depths" by Robabe Qolipour (2014); "A comparative study of the relationship between literature and the environment in contemporary Persian fiction, based on ecological criticism" by Mino Mohammadi (2015); and Fateme Bazi Hosseinzadeh (2007), in her thesis entitled "Analysis of Environmental Discourses in Persian Language," has investigated the vocabulary and grammar of newspaper texts with the approach of environmental discourse analysis. Amir Gurbanpour has translated the book "Vanished Animals: Environmental Discourse and Reconnection with the World of Nature" by Arn Stibi into Persian, and Ferdous Agha Golzadeh has translated another book by the same author entitled "Environmental Linguistics, Language, Environment, and the Stories We Live With.".ResultIn this article, an attempt was made to analyze a number of useful ecological discourses among the diverse discourses of mystics in different fields using discourse analysis methods in order to explain the relationship between language and the way of dealing with the environment. The importance of this discourse is that by bringing it up as a part of cultural traditions, it has remembered the environmental values in traditional Iranian-Islamic culture and their potential in providing alternative ways to represent animals and examine nature, because unlike today's era, when the relationship between humans and the elements of nature is represented indirectly through books, movies, magazines, advertisements, toys, etc., they have been in contact face-to-face and directly with the elements of existence. Therefore, they had a lot of knowledge about animals, plants, and bodies, and this knowledge played a big role in improving the relationship of mystics with the environment. This has caused them to represent the world of nature in their discourse in a way that prevents the objectification of the elements of nature.In general, the results of the investigation of mystic discourse in the field of environment showed that mystics indirectly emphasized environmental protection. They have also stated the duties and requirements in order to respect the rights of nature in their discourses.
Literary interdisciplinary research
Mahboobe Mobasheri; Elnaz khojaste Zonoozi
Abstract
IntroductionThe theory of "Cultural studies", as one of the new approaches of literary criticism, states that literary critics should analyze popular literature in addition to elitist literature in order to understand the state of society's culture from all aspects. According to this theory, culture ...
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IntroductionThe theory of "Cultural studies", as one of the new approaches of literary criticism, states that literary critics should analyze popular literature in addition to elitist literature in order to understand the state of society's culture from all aspects. According to this theory, culture is the arena of ideological conflict, because it both expands the ideological dominance of the ruling class and resists it. Rulers in all societies try to produce cultural products that strengthen the foundations of their power. For this purpose, cultural studies theorists use the term "Hegemony", which was coined by Antonio Gramsci, the great Marxist theorist. According to Gramsci's theories, hegemony means that the ruling class directs the society with its preferred way of thinking and the dominated classes support their ideals and values. In cultural hegemony, the ruling power wants to control the behavior of the society by maintaining its dominance by creating satisfaction in the lower classes of society and encouraging them to accept moral, political and cultural value. This term describes the influence and cultural dominance of an influential and resourceful social group over its subordinate group; In such a way that the dominant group can satisfy the subordinate group to some extent. The powerful class tries to make the people of the society follow all the beliefs, cultural practices, life styles and wants to destroy other cultural characteristics, including the identity of the minority.ReviewCardamom candy is the story of a ten-year-old boy named Mohsen, who lives in a family of six in one of the poor neighborhoods of Bojnord during the sixties and the height of the Iran-Iraq war. Mohsen's brother, Mohammad, going to war and the family's concern for his return is the main narration of the story. Although, Cardamom candy wants to make the literature of sacred defense the main subject of the work, it actually marginalizes it and puts the daily life of the sixties at the center of narrative: A life that reminds of lovely and unique memories, music, clothes and special games and shows that people were engaged in a certain lifestyle and entertainment that is interesting for the new generation. Cardamom candy narrates the war in a way that confirms life is mixed with comedy and represented. This makes this novel show the power of cultural hegemony.Methodology In this research, the components of cultural hegemony in the novel Cardamom candy, which has been published more than 40 times, will be analyzed in order to clarify how the characteristics of popular literature have had a profound effect on the popularity of this work and what factors have made this novel a become one of the most popular fiction works of the 1390's in Iran. Then by criticizing this work based on Stuart Hall's theories, what hidden concepts will be revealed. So far, no research has been done on the criticism of popular novels from the perspective of cultural studies. For this reason, considering these researches, this article will present new contest.ConclusionAccording to the criticism of this novel based on Stuart Hall's theories, it can be deciphered from three perspectives. He considers three hypothetical positions for decoding the text and calls the first position "The domination hegemonic position", the second position "The modified position", and the third position "The oppositeness coders". Based on the first position, this work wants to show the life situation of the Iranian people in the sixties and at the height of the war in favorable and ideal conditions that despite having various economic and social problems and they have overcome the pressure of the war. The second level of text analysis, based on Hall's theories, is called modified position, which is the majority approach in reading the text, it is a mixture of opposing and coordinated elements in the text, which always confirms and legitimates the dominant hegemony in the text. Based on the modified position in this novel, the people have only relied on their own ability in war conditions and despite all their bravery and patience; the government is not trying to solve their problems. In the third position of reading the text, the critic can discover all the hidden codes of the text and realizes what meaning the author (text producer) wanted to convey to his audience, but deliberately does not accept the meaning intended by the author and presents a different meaning from the text. He shows that had a different inference from text. At this stage, the text of this novel prevents the audience from criticizing the existing conditions and the concept is induced that the bitter realities of the war have not been shown with a realistic point of view. Whenever war adventures are mentioned in this novel, only its beautiful and memorable images are visualized for the audience and the critical points of the story are reduced by using comedy. Cardamom candy should not be considered as an example of a war novel, it softens the society's view of war.
Literary interdisciplinary research
susan mosaei; jahangir safai; Ebrahim Zaheri abdevand
Abstract
Introduction In recent researches, much attention has been paid to the role of metaphor in shaping the audience's attitude and inciting specific actions in them, as in Lakoff and Johnson's view, conceptual metaphor is a mechanism through which individuals understand abstract subjects and concepts ...
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Introduction In recent researches, much attention has been paid to the role of metaphor in shaping the audience's attitude and inciting specific actions in them, as in Lakoff and Johnson's view, conceptual metaphor is a mechanism through which individuals understand abstract subjects and concepts from the most basic subjects to the most complex scientific theories (Lakoff and Johnson, 2015: 283; also, Antonio Barcelona, 2011: 10). These two researchers have described different kinds of conceptual metaphors, one of which is an ontological metaphor. The metaphor of humanism is one of the most obvious ontological metaphors, because in it, a physical object or an abstract concept is considered human and person. The importance of personalization is that it allows people primarily to point to concepts, to measure them, to determine a certain aspect of these concepts, and to specify their own actions about them; therefore, the ontological metaphors of humanism highlight not only the author's view of non-human phenomena or abstract concepts, and the manifestations of nature and physical objects It indirectly influences the audience's performance about these inhumane phenomena and motivates and selects different actions on their part about abstract phenomena.In Persian literature, poets, especially mystic poets, have used this metaphor to express abstract and subjective concepts; Sanaei and Rumi have also used conceptual metaphor to portray their views about the world and to create recognition and action in the audience. In fact, the main problem of this research is the study of humanism of the world in the Hadith al-Haqiqah and Masnavi Manavi, based on the viewpoint of Lakoff and Johnson, and these questions are answered that human beings What does the world have in these two ways? What human characteristics (physical, moral, and social) have been used to humanize the world? In these metaphors, what are the attitudes to the world? And what can these attitudes and actions follow on the part of the audience? DiscussionIn this research, the metaphor of humanism (recognition of the world) in two books of Haqiqeh and Masnavi Manavi (Sanaei 23 cases and Molana 21 cases) has been investigated. This research has two quantitative and qualitative parts: in the quantitative section, the general frequency, the macro-metaphor of "the world as man" (44 samples) and its subcategories, the world as a woman (7 in the field of truth and 4 samples in Masnavi) and the world as a human with moral and social characteristics (16 samples in Hadigheh and 17 samples in Masnavi) and in the qualitative part also examines the attitudes and actions of Sanaei and Rumi are analyzed.In this study, Sanaei has influenced the readers' evaluation of the world by highlighting the physical figure and social moral characteristics of the world, which is an absolute negative evaluation. The world is an old and ugly, cunning, disloyal, gloomy and vengeful man who cannot be married and enjoyed physically. This world has a deep, strong, negative inner that audiences should be very careful about. Thus, by attributing these adjectives to the world and drawing a human-like face from them, Sanaei evoked the emotions and feelings of the reader and sensational It creates hatred and disgust in the world. But Rumi, unlike Sanaei, has highlighted the moral and social dimension that includes a group of positive and negative attributes; sometimes he portrays the world as a simple man, sometimes like a deceitful human, sometimes as a patient man, and sometimes as a wandering human. This is the reason why the reader has a different assessment of the world and the different emotions in him, such as the najis, the sick, and the grateful, the pity of the world, and the adjectives such as don't and the deceitful, feel the feeling of feeling of being distracted by the world.Examining the metaphor of "the world as an old woman" and its subcategories shows that Sana'i and Molana, especially Sana'i, were influenced by mythical thoughts about dijujed and fairy-tales in the poems examined, a woman who, by magic, deceit, and flattery, seeks to deceive men and take advantage of them. It is possible to claim that the character of the world in the poems of Sanaei and Rumi, the disguised face of Perry and Dave jehi A place in mythology or that the pattern andarchaic example of these two poets in this field were these evil beings.ConclusionBy simultaneously highlighting the physical and moral-social characteristics of the world, Sanaei tries to show the humanistic world which, in addition to the negative moral and social characteristics, also has a more feminine, negative, hateful and unpleasant face. From the perspective of highlighting human characteristics, Sanaei in the metaphor of the world as a woman, described the world in the form of an ugly old woman, a cunning, a murderer and a witch, as well as a mother Unkind and child-killing and under the category of humanism of "the world according to moral and social character" has also presented it as a deceitful, gloomy man, enemy, mean, stingy and spiteful to the audience. Consequently, the action of the respondent is based on caution, care and avoidance; In a way that the audience should not trust this person in any way. As a result of this attitude and his attitude, the audience hates this humanoid world and makes an absolute negative assessment of it. The audience's attitude towards the human world in Rumi's poetry It is a reflection of the view that the world is not an absolute negative human being, but rather this humanoid world regardless of specific physical characteristics from the perspective of the ethical-social character, is a human with an inner world that includes positive and negative moral traits and the action of the audience depends on the degree of the individual's own knowledge, because this world has a positive social moral character, despite having necessity, wants, morals and negative social relationships.In the end, it is suggested that in order to study the attitude of these two poets, all their works should be examined from this perspective so that a more complete understanding can be achieved in this regard.
Literary interdisciplinary research
Abbas Vaezzadeh; Mohammad Sabri
Abstract
IntroductionThe social identity of people is defined in relation to the norms of the society, and whenever someone violates these norms, he suffers the heat of stigma. The reflection of this issue in dramatic literature has created many works. One of the authors who addressed this issue is Bahram Beyzaie. ...
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IntroductionThe social identity of people is defined in relation to the norms of the society, and whenever someone violates these norms, he suffers the heat of stigma. The reflection of this issue in dramatic literature has created many works. One of the authors who addressed this issue is Bahram Beyzaie. In his works, thinking and reflection on social issues and human behavior are abundantly seen. In his works, Beyzaie pays great attention to the society and criticizes social relationships, one of which is dealing with characters who have been rejected and hated by the society due to their enlightenment and wisdom, criticism of social rules, having a different view, etc. Authors In the current study, based on Erving Goffman's theory of stigma, they aim to examine the stigmatized characters of Beyzaie's works.The questions and hypotheses of this research are:Question 1: According to Erving Goffman's theory, which type of stigma is more prevalent in the characters of Beyzaie’s works?Hypothesis 1: The stigma of the characters of Beyzaie's works is more than the second type (inner and personal), and the third type (racial and ideological).Question 2: Are the stigmatized characters of Beyzaie's works mostly women or men, and what does this stigma have to do with their gender?Hypothesis 2: These characters include both sexes and are statistically almost equal. The gender aspect is more pronounced in the case of the stigma associated with female characters; because they live in a patriarchal society and many of their actions are considered stigmaful from the point of view of society and feminist traditions.Question 3: What is the reaction of these characters in front of the society's ostracism?Hypothesis 3: Most characters fight and defend themselves against stigma.Question 4: What is the degree of realness of the considered stigmas?Hypothesis 4: Most stigmas do not have an External sample and are not real; because each of the disgusting people exposes the person to the heat of stigma for reasons such as arrogance, spreading lies, superstitious traditions and norms, etc.Regarding the sociology of Beyzaie’s works, several researches have been done so far, but none of them have addressed the topic of the present research. The closest research to this issue is an article entitled "Survey of Stigma (Erving Goffman), Pride Mark in Selected Iranian Contemporary Drama" written by Simin Meshkvati and Mohammad Ja`efar Yousefiyan Kenari. In this article, the authors have analyzed several plays by different authors, including four plays by Beyzaie (Majles Ghorbani Senemmar, Shab-e-Hezar-o-Yekom, Majles Zarbatzadan, and Tarajnameh) based on the theory of Stigma. Since the works of other authors have been examined in this research, other important works of Beyzaie have been neglected, and in addition, the four mentioned works have also been analyzed in a passing way.MethodologyThe authors in this research believe that based on Erving Goffman's theory of stigma, twelve works of Bahram Beyzaie’s plays, including Arash's Recitations and Karnameye Bondar-e-Bidakhsh, the plays of Majles Ghorbani Senemmar, Afra Ya Rooz Migozarad and Shab-e-Hezar-o-Yekom, and screenplays. to examine the facts about Leyla Dokhtar Edris, Rooz Vaghe`e, Tomar Sheykh Sharzin, New Preface of the Shahnameh, Pardeye Ne`ie, Siavashkhani and Maghsad, whose characters are exposed to society's slander. Library research tool and descriptive-analytical work method. The main purpose of the article is to examine the types and how hot the stigmas suffered by the characters of these twelve works. The method of working is that, based on the mentioned theory, the stigmas of the characters are categorized into three levels: "appearance and physical", "inner and personality" and "racial and ideological", and then the background and causes of stigma, the way characters deal with stigma, Also, the degree of genuineness of stigmas has been described and analyzed.ResultsBeyzaie has commented on the stigma of the second type (internal and personality-gender defects) with four cases and eight examples, and the third type (class, racial, ideological and political stigma) with five cases and eight examples. The first type of stigma (physical and physical defects) can be seen in only one work. When the interests and status of hot people are threatened by others, they turn to labeling in order to control the hot people. The female characters are the ellipses of women trapped in a patriarchal and misogynistic society, and the stigma they suffer is related to their gender. These women are independence-seeking, literate, taboo-breaking and militant people who, in the clutches of the patriarchal standards of the society, in pursuit of finding independence, revealing their true identity and asserting their basic rights, are subjected to stigma from that society. The male characters of his works are intellectual, artistic, enlightening and different from their time, and the society stigmatizes them because of these characteristics. These characters do not behave passively in front of stigmas, and each of them shows an appropriate reaction to the imposed stigma.Discussion and ConclusionMost of these stigmas have no real meaning and are just labels that hateful people put on people out of selfishness and in order to fulfill their inner desires. The characters of Beyzaie's works are often criticized and ostracized by society because they go against the rotten beliefs, retrogressive standards and personal interests of others.
Literary interdisciplinary research
Hadi Yousefi
Abstract
Introduction Due to its strategic location, the Iranian society has always been exposed to the invasions of various ethnic groups, including Arabs, Turks, and Mongols, and has not been spared from their attacks and brutalities, and has suffered in some way at every stage. Trauma (injury) has become psychological, ...
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Introduction Due to its strategic location, the Iranian society has always been exposed to the invasions of various ethnic groups, including Arabs, Turks, and Mongols, and has not been spared from their attacks and brutalities, and has suffered in some way at every stage. Trauma (injury) has become psychological, social and cultural, the study of Iranian society in different periods, especially during the period of the Arab invasion, shows that the society suffered from a cultural trauma, which led to different reactions in Iranians, sometimes These reactions have been passive, sometimes negative, and in the direction of causing more damage to the culture of Iran, such as Iranians turning to learning Arabic and sometimes seriously avoiding writing in Persian, trying to enrich the culture of Arabs from By writing numerous works in Arabic and about the Arabic language, alienation and negation of the historical and religious past, and in some cases, a positive active reaction, which is the reaction of the wise and competent rulers. Iran, with the efforts and behavior of its wise children, has always passed through difficult stages and has been able to think about recovering and rebuilding its capabilities and bringing them to the fore in the field of action. The Samanians, as a dynasty that is friendly to Iran, and Ferdowsi as a national poet, played an essential role in this field by composing the Shahnameh, and they have been able to take fundamental steps in the direction of the revival of Iranian culture and make Iran and Iranians indebted to them forever.ReviewThe purpose of this article is to explain the cultural trauma caused by the Arab attack on Iran and express its effects on the psyche of the individual and the Iranian society, to express Ferdowsi's knowledge and understanding of the social situation and his conscious effort to eliminate or reduce it. to deal with the works of cultural trauma mentioned by composing the Shahnameh - the result of which is the preservation of Iranian identity and language - and to answer the basic question of how Ferdowsi, with a conscious understanding of this trauma, turned to the treatment of Iranian society from a psychological and intellectual point of view and in line with Has their intellectual and cultural health progressed?MetodologyThe present article has analyzed Ferdowsi's strategies in order to treat the psychological wounds of Iranian society in a descriptive-analytical way. First, Ferdowsi's activities were categorized in three fields of thought, identity and language, then for each of the mentioned criteria, examples from the Shahnameh were presented as examples. Also, finally, for a better understanding of the cases, a diagram of the positive and negative efforts of Iranians, including the rulers, military, and cultured people (writers, writers, and poets), against the Arabs was drawn. ConclusionBased on what was discussed, it can be concluded that the Arab war and attack on Iran was the main cause of cultural and social trauma, and the occupation of Iran's land, and the occupation of Iran's land, the baseless violence of the Arabs.It caused several reactions: First, the passivity of Iranians, secondly, the negative reaction of some Iranians who showed a tendency towards Arabs and the Arabic language, and thirdly, the positive and pro-Iranian reaction of armed fighters, Iran-friendly rulers, and cultural elites, which ended up saving Iranians and their identity. It was also found that the armed struggles of the military elite had an indirect but significant effect on opening up the social space and providing the ground for Iranian governance and cultural activity, and the local nationalist rulers also took advantage of the opportunity and supported cultural activities. And the cultural elites of Iran became the origin of the creation of many works in Persian language, among which is the translation of the Qur'an in Persian language, etc., and these efforts showed that the dynamics and reliability of cultural campaigns and activities are far more than There are other types of struggles, and in fact, even when the military power of a land is destroyed and enmity dominates the lives and property of those people, cultural activities can restore the lost identity of that society, and many To heal the psychological wounds of that society. Also, the examination of the Shahnameh revealed that Ferdowsi, with a correct understanding of the society, his own role, and cultural trauma, took a firm and strategic step in the three dimensions of wisdom, paying attention to the identity and the proud past of Iranians, which has been shaken by the behavior of the Arabs. And he took a vigorous and practical defense of the Persian language by writing the Shahnameh and taught Iranians that these practical strategies can be helpful in treating any kind of cultural trauma, and of course it is necessary to mention that Ferdowsi's lessons and efforts to teach all Iranians And in all eras, with wisdom, preservation of identity and language, they make a continuous presence for Iran and Iranians.
