Research Paper
الادب المقارن
wiam Alali; Maryam Jalali; Ghodrat -Allah Taheri
Abstract
Since the inception of feminism, particularly within its linguistic branch, the intrinsic nature of language and its relationship with the world, as well as the discourse surrounding patriarchy, have been emphasized. One proposed solution to the marginalization of women is to move away from masculine ...
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Since the inception of feminism, particularly within its linguistic branch, the intrinsic nature of language and its relationship with the world, as well as the discourse surrounding patriarchy, have been emphasized. One proposed solution to the marginalization of women is to move away from masculine language and to establish a feminine style and linguistic framework. Feminist critics have introduced the concept of a "feminine language distinct from "masculine language," aiming to explore and illustrate these differences. This study aims to evaluate the validity of this claim by examining the similes constructed by male and female writers in Persian and Arabic narratives, with particular attention to the influence of gender. To achieve this, one prominent Iranian male writer, one Iranian female writer, one Syrian male writer, and one Syrian female writer were selected, each contributing a literary work. This study aims to evaluate the validity of the claim concerning the construction of similes by male and female authors in Persian and Arabic literature, with particular emphasis on the factor of "gender." The similes created in these works were analyzed using a descriptive-analytical approach, concentrating on gendered language, as well as the convergence and divergence related to the author's gender. The findings indicate that gender-specific similes are particularly prevalent in the works of three authors: Mostoor, Pirzad, and Baytar. Convergent similes—those that align with the author's gender—are found in the writings of Mostoor and Pirzad. Conversely, Al-Raheb (to some extent) and Baytar demonstrate differing uses of similes employed by male characters, suggesting a departure from their own gendered linguistic patterns. The study reveals significant gender-based differences in the use of similes among the three authors. Mastoor and Pirzad's similes reflect their gender identities, while Al-Raheb and Baytar often diverge from their own gender perspectives. Overall, Mastoor and Pirzad's works demonstrate a strong influence of the authors' genders, whereas Be ytar employs a more balanced and distinctive use of similes. Introduction:Since the inception of feminism, particularly within its linguistic branch, emphasis has been placed on the inherent nature of language and its relationship with patriarchal discourse. One proposed solution to the marginalization of women is to distance themselves from masculine language and establish a distinct female style and language. Feminist critics have proposed the concept of a distinct female language in contrast to male language, aiming to identify and illustrate these differences. Certain words and expressions within the specific literary contexts of femininity and masculinity carry connotations and characteristics that, when used among women or men, reinforce patterns and stereotypes. These can be understood as manifestations of gender bias. In fact, the writer's mindset is inherently predisposed to use such terms and phrases; this phenomenon resembles speech acts grounded in kindness, forgiveness, hope, vitality, spiritual sensitivity, and love found in feminine literature. Certain scholars, in their interpretations, equate "feminine" with natural women and "masculine" with natural men. In this context, gender bias is perceived as a natural and intrinsic outcome of language that is specific to women or men. These usages naturally emerge within texts, and it appears that male and female writers consciously select them; however, their application is inherent and essential to their identity. Therefore, such language can be classified as gender-biased. This research raises two important questions: First, how have the lived and cultural experiences of Arab and Persian-speaking women and men writers influenced the creation and use of similes in their narratives? The second question is: What are the similarities and differences between the female and male similes used by Arab and Persian-speaking writers in the selected books? The statistical population of this study consists of contemporary Persian and Syrian stories written by Zoya Pirzad and Mostafa Mastoor (Persian), as well as Hani Al-Raheb and Haifa Beytar (Syrian). In examining the linguistic disparities in the works of male and female writers, little attention has been paid to rhetorical devices. Specifically, no research has been conducted comparing Persian and Arabic stories regarding the methods, levels, and qualities of simile usage.Method:This study aims to assess the validity of the claim regarding the construction of similes by male and female authors in Persian and Arabic literature, with particular attention to the factor of "gender." The constructed similes in these authors' works were analyzed descriptively and analytically, focusing on gendered expressions, convergence, and divergence concerning the author's gender.So this scholarly work offers a profound examination of the Similes present in the literary works of both female and male writers. The central premise of this research is to assess the validity of the constructed Similes within stories, considering the gendered assumptions of their authors, and to do so in both Persian and Arabic. To achieve this objective, one representative work has been selected from each of four prominent authors—two Iranian male and female writers, and two Syrian male and female writers. In thismethod, the study endeavors to open a new window into contemporary literary discourse, offering a deeper understanding of how gender influences the structure and language of storytelling. Essentially, this research constitutes a comparative study investigating the impact of gender on the use of Similes in modern Persian and Arabic narratives.Results and Discussion:The findings indicate that gendered similes are prominently featured in the works of three authors: Mostafa Mastoor, Zoya Pirzad, and Haifa Baytar. Notably, regardless of the gender of the fictional characters, a convergence in similes corresponding to the authors' genders is evident in the works of Mastoor and Pirzad. Conversely, Al-Raheb and Beytar demonstrate a divergent approach in their use of similes expressed by male characters, distancing themselves from their own gender identities. The current research explores the significant differences in the construction and use of similes in the works of male and female authors. Mostafa Mastoor is particularly influenced by his gender in the creation and application of similes. Even when he crafts similes through the voices of female characters, he struggles to separate himself from his male identity. In contrast, Al-Raheb, an Arab author, effectively distances himself from his gender when creating similes through female voices, skillfully portraying them through appropriate characterization. Although Zoya Pirzad, as a female author, demonstrates some divergence in her use of similes compared to male characters, she cannot entirely distance herself from her gender's influence. All of her similes reflect a convergence with her identity, which leads to weaknesses in the portrayal of male characters. Conversely, Haifa Baytar seems to achieve a greater balance in her use of metaphors, as her expressions align effectively with the narratives of male characters while also embodying distinctive traits of female language when expressed by female characters. This study demonstrates that gender significantly influences the types and ways in which writers employ similes in their works, although some writers are more adept at balancing these influences.Conclusion:This study endeavors to examine the significant distinctions in the construction and application of similes within the works of two authors—one male and one female. Mustafa Mostoor is evidently influenced by his gender in the employment and shaping of similes; even when he crafts comparisons through the voices of female characters in his narratives, he remains unable to detach himself from his masculine perspective. Conversely, Al-Raheb, an Arab-speaking writer, distinctly distances himself from his gender when creating similes from female voices, effectively employing these comparisons to develop well-rounded female characters. However, when utilizing male voices for similes, he exhibits a certain divergence. Zoya Pirzad, as a female author, despite her efforts to transcend her gender, has not succeeded entirely in doing so. All her similes tend to converge with her identity as a woman, which results in a weakness in the masculine depth of her character portrayals. In contrast, Bitar appears to achieve a greater balance in the use of similes; her expressions from male characters harmonize well with their narrative roles, while when these comparisons originate from female voices, they embody distinctive feminine linguistic features.
Research Paper
الادب المقارن
Behzad Pourgharib; Mahboubeh Khalili; Sajad Arabi
Abstract
Among the various approaches in comparative literature, there is an understanding of literature in relation to other humanities. Literature is comprehended not only within its cultural context but also in the context of its connections with other sciences. One notable example of this interdisciplinary ...
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Among the various approaches in comparative literature, there is an understanding of literature in relation to other humanities. Literature is comprehended not only within its cultural context but also in the context of its connections with other sciences. One notable example of this interdisciplinary approach is psychology, which later contributed to the emergence of psychoanalytic literary criticism. Both Albert de Maupassant and Mikhail Naimy lived during nearly the same period, and the key protagonists in their two stories of The Vagabond and The Dwarf correspondingly reflect similar conditions from a psychoanalytic perspective. These characters can be analyzed comparatively based on Alfred Adler's theory of personality. The five most relevant components of Adler's theory are feelings of inferiority, the inferiority complex, lifestyle, social interest, and life goals. A comparative analysis of the two main characters in these stories can provide deeper insights into the works, their characters, and the personalities of the authors themselves. This can be accomplished by conducting a content analysis within the framework of Adler's theory, following the principles of the American school. It is established that both characters evolved in the conflicting settings of the unstable societies created by their respective authors. The inferiority complex manifests in The Vagabond through both over-attachment and a lack of attachment, while it emerges in "The Dwarf" as a result of physical challenges and a detached social perspective. Introduction:Comparative literature does not merely compare national literatures; it integrates them with other disciplines within the humanities. One such discipline is psychology; this association has resulted in what is popularly known as "literary psychological critique" or "psychoanalytical critique". The most significant psychological theory relevant to this paper, however, will be Alfred Adler's personality theory, known as Adlerian individual psychology. The theory emphasizes the social dimension of human living. To this, Adler had his approach called "individual psychology"; he believed, as well, in an approach that claimed, every individual is a study of one. Individual character, for Adler, is therefore molded by the influence of one's peculiar social environment and individual experiences or interactions. The two main characters in The Vagabond, a short story by Guy de Maupassant, and The Dwarf, a short story by Mikhail Naimy, have almost common characteristics and can be evaluated and analyzed based on Adlerian concept of individual psychology. Most importantly, Guy de Maupassant and Mikhail Naimy lived during nearly the same period. This study, in a comparative context, asserts to add to the readers' understanding of the two writers' fictional works through comparative analysis of their stories within the framework of psychological critique. It would also serve as a bridge between the two countries through psycholinguistics and literature.A comparative psychological study of their principal characters in the light of psychological critique may bring forth the characters as espoused by both the writers and also, in some measure, discover the unknown facets of their personalities. The very significance and necessity of this would arise from the convergence of comparative literature with psychological analysis in their writing to feature their characters. Thus, this present study is necessarily a very relevant one in understanding national literature and further joining that convergence. Such issues have been very largely overlooked by the existing psychoanalytical critique of Adler's personality theory relating to The Vagabond and The Dwarf. Therefore, this research is poised towards answering the following questions:What points of similarity and difference exist between Maupassant's The Vagabond and Naimy's The Dwarf characters based on Adler's theory?What is the ultimate goal of Maupassant and Mikhail Naimy in writing The Vagabond and The Dwarf?What types of inferiority complexes possess the protagonists of The Vagabond and The Dwarf?Method:This study is descriptive-analytical research classified under comparative literature American school, which studies similarities and differences. First, the fundamental psychoanalytical concepts of Adler are expounded, and then two short stories, The Vagabond and The Dwarf, are summarized, listing their primary similarities and differences, and a few examples from the texts of both stories are provided for comparison and psychoanalytical reading based on the theory of Adler. The general theory or framework of Adler personalities examined here would thus very simply state that: Man is raised in and influenced by his social environment; he is born with feelings of inferiority which will govern his acts towards success or failure and frustration. For Adler, success means contributing to the welfare of society and success for all humanity, while failure and frustration are defined as private successes at the expense of others, as elaborated in Adler's theories of personality. The inferiority complex, as understood by Adler under a threefold essence, emanates from the physical inferiority or imperfection, too much attention given, and finally, from the absence of such attention. If you properly compensate for these defects, they become the basis for human achievement and elevation of humanity; otherwise, nothing is done to overcome these thus leading to an inferiority complex, experiences among neurotic individuals. Among them, neurosis, psychotic behaviors, and what Adler termed the protective tendencies are often the most destructive consequences of the inferiority complex. His view enumerated the major protective tendencies such as excuse-making, aggression, withdrawal.Results and Discussion:Results from this study indicate that the characters from the stories The Vagabond and The Dwarf are victims of inferiority, which is the most contributing factor resulting from behavior in society and mistakes committed. The Vagabond happens to be 'A Child from Family' that draws attention to an individual and leaves him out completely from society and results to imprison him nearly for twenty years. The Dwarf claims that such inferiority pretty much stems from physical defects and odd appearance, one of which, incidentally, died due to his long suffering inasmuch as he could not tolerate the loss of limb that mustard gas inflicted upon him. The hero committed suicide, which supports the theory of Adler that showed three amongst many other cause factors of inferiority complexes: neglect, too much attention and physical defect. By his own existence-in Randall's case by not just the absence of valid compensating mechanisms (fantasy) but, also neglect by society-actually reinforces the inferiority complex. Weightlessness into a no-return point into the depths seems to choosing penitentiary living over that of being among the other people as he appears to opt for. However, The Dwarf goes through stages of inferiority that sprout solely from being a dwarf, plus bad looks, but from another experience is aggravated when he acquires his mustard gas injuries in war.Conclusion:It involves a compensatory mechanism related to the development of an inferiority complex due to mustard gas poisoning. One of the compensatory mechanisms is the act of ignoring or being indifferent to one's defects. Consequently, he withdrew into suicidal actions, as the reality of death in his case left no possibility of recanting the horror that death can inspire in a person. The superiority complex is an Adlerian plot structure common to both stories. Adler believed that the social goal of those who are mentally unwell is rooted in a sense of personal superiority. However, for those who are mentally fit, the pursuit of personal interests must be sacrificed in favor of the higher ideals of humanity. Therefore, The Vagabond creates the condition that Randall aspires to human greatness; however, he ultimately remains a two-dimensional character focused solely on personal achievement. In contrast, success for humanity as a whole. Thus, this dwarf embodies a more universal and psychologically healthier character. It is possible to draw comparative conclusions about the personalities of the two major characters in The Vagabond and The Dwarf through the lens of Adler's theory. It is evident that Jacques Randall and the dwarf are both protagonists shaped by the societal environment in which they exist. Against the backdrop of the chaos inherent in their society, they learned to navigate instability, particularly in the case of Jacques Randall in The Vagabond. These characters symbolize the turmoil in their respective countries: France for Jacques Randall and Lebanon for the dwarf, during this period in history.
Research Paper
الادب المقارن
Zahra Haghayeghi; Bahar Seddighi; Ahmadreza Heidaryan Shahri
Abstract
The phenomenon of migration has been one of the most significant human experiences for centuries. However, contemporary attitudes toward migration have evolved, reflecting changes in the human condition. This evolution has introduced various dimensions of meaning, particularly in the realm of migration ...
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The phenomenon of migration has been one of the most significant human experiences for centuries. However, contemporary attitudes toward migration have evolved, reflecting changes in the human condition. This evolution has introduced various dimensions of meaning, particularly in the realm of migration literature. Such literature often portrays the tension and challenges faced by characters navigating the traditions, norms, and governing policies of both their countries of origin and their host nations. Therefore, in the fictional works addressing immigration, a critical realist perspective reveals an objective and accurate portrayal of reality, highlighting human social issues and challenges in the contemporary era. This study emphasizes the need for comparative and homogeneous research in the field of migration literature to uncover its hidden layers. The research aims to investigate the critical functions of the themes present in two well-known novels from Arabic and Persian literature: "Awlad al-Ghetto: Esmi Adam" by Elias Khouri and Nocturnal Harmony from The Wood Orchestra by Reza Ghasemi, to explore the themes presented in these two novels, which have become a focal point for critical discourse examined through a lens of critical realism. This research has examined the critical role of themes using a descriptive and analytical approach grounded in the American comparative school. The findings of this study reveal that the critical themes shared between the two novels encompass political issues, colonial structures, and the role of intellectuals. In "Awlad al-Ghetto Esmi Adam," these themes are examined with a focus on historical contexts and the portrayal of social realities. In contrast, in Nocturnal Harmony, colonialism is explored in a symbolic and allegorical manner. Among the social themes presented in both books is the issue of alienation and marginalization of migrants. In Awlad al-Ghetto, the narrative transcends the theme of migrant alienation and delves into the plight of Palestinians who have been marginalized and overlooked in the annals of history. Regarding cultural issues, two distinct perspectives on the relationship between religious identity and broader cultural dynamics are evident in the two novels. Introduction:Fictional literature can be analyzed and critiqued from various perspectives, including through the lens of different literary schools. Among these, one of the most significant literary schools whose prominence has not diminished over time is Realism, as Realism possesses untamed meanings. Realist literature often serves as one of the most important sources of social critique.One type of literature that lends itself to social critique from a realist perspective is migration literature, also known by other names such as "literature of migrants," "exile literature," "diaspora literature," and "intercultural literature. Migration literature, particularly fictional narratives, has rapidly expanded as it delves into social challenges. The critical themes in migration novels address the social, political, and cultural challenges, contradictions, and issues that influence the lives of migrants. These novels often portray the bitter realities and contradictions of life in migration, striving to acquaint readers with the complex conditions and social inequalities migrants face both in their countries of origin and their host countries.Such works reflect not only the personal and psychological struggles of migrants but also challenge broader social and political issues. Despite variations in the nature and dimensions of migration across different countries, its social, historical, psychological, cultural, and linguistic consequences are largely similar, revealing a common pattern in these experiences. This universality, along with the contemporary prominence of comparative literature, provides an opportunity to explore the themes of migration literature across different regions through a comparative lens.This study examines two novels Awlad al-Ghetto: Esmi Adam by Elias Khoury and Nocturnal Harmony from The Wood Orchestra by Reza Ghasemi, authored by two renowned storytellers. In Awlad al-Ghetto, Khoury narrates themes of displacement, death, life, silence, exclusion, and the repetition of history. The novel tells the story of a migrant lost between his dual identities—Palestinian and Israeli-constructed—and reflects on displaced migrants who remain marginalized even in their homeland, occupied Palestine. Meanwhile, in Nocturnal Harmony, Ghasemi employs a nonlinear narrative style based on the stream of consciousness, blending the real and unreal. Despite this technique, the novel exhibits critical realist elements that highlight identity crises, cultural contradictions, homelessness, and the marginalization of migrants.Comparative literature has become one of the most important fields of interest globally. Among the various comparative schools, the American School has garnered significant attention due to its extensive scope of comparative studies. This study adopts the American comparative school, which is closely associated with René Wellek, as his theories have established a unique approach in comparative literature. The American school examines literature beyond national boundaries, emphasizing aesthetics and art as central themes.Method:Migration literature, as a significant branch of Realism, explores the experiences of migrants while reflecting the concerns of modern individuals, whether migrants or non-migrants. It sheds light on the dynamics and prevailing environments of both migrant-sending and migrant-receiving societies, emphasizing the need for extensive research in this field.This study, grounded in the principles of the American Comparative School and its emphasis on the authenticity of similarities, examines the intellectual and artistic frameworks of two novels: Awlad al-Ghetto: Esmi Adam by Elias Khoury and Nocturnal Harmony from The Wood Orchestra by Reza Ghasemi. These two works, both belonging to the domain of migration literature, appear to be entirely different in terms of form and content. Awlad al-Ghetto is a historical novel where the author uses the migration genre to address the issue of occupied Palestine. Conversely, Nocturnal Harmony employs a stream-of-consciousness narrative to highlight the contradictions migrants face, while also presenting a symbolic portrayal of events from a particular period in Iranian history.Despite these differences, a multilayered reading of the two novels reveals certain similarities. This research employs descriptive and analytical methods, drawing on critical realism, to examine these parallels and provide an in-depth exploration of the two novels.Results and Discussion:The critical analysis of the thematic functions in the novels Awlad al-Ghetto: Esmi Adam and Nocturnal Harmony from The Wood Orchestra reveals that both authors critically and realistically depict political, social, and cultural concerns through the lens of migration and its challenges. Despite differences in narrative style, the shared aspects identified in this research are as follows:Both novels use allegory to reflect colonial structures. In Awlad al-Ghetto: historical contexts are employed to highlight social realities, particularly emphasizing the role of intellectuals in raising awareness. This novel reflects direct colonial domination, portraying the plight of Palestine. In contrast, Nocturnal Harmony indirectly addresses post-colonialism and the loss of independence through symbolic representation.Both novels portray narrators as intellectuals—albeit non-professional and distant from formal politics—who aim to raise societal awareness about their nations and the world. In Nocturnal Harmony, the narrator achieves this through symbolic characterization, while in Awlad el-Ghetto, the narrator uses a critical discourse to recount historical events in Palestine, fulfilling their role as an intellectual to enlighten society about the Palestinian plight.Both novels explore the theme of dislocation, depicting the migrant's inability to align with the host society, leading to a sense of alienation. In Awlad al-Ghetto, this alienation extends beyond the migrant's experience in the host country, addressing the historical marginalization of Palestinians. Conversely, in Nocturnal Harmony, the narrator and characters face mental and psychological instability as a result of their detachment from the host society.The two novels offer distinct perspectives on religious identity and its associated challenges for migrants. In Awlad al-Ghetto, the narrator, struggling with dual Palestinian-Israeli identity, reflects on peaceful interfaith coexistence before and after the occupation of Palestine and condemns the attacks by Jewish settlers. In Nocturnal Harmony, the author adopts a satirical tone, critiquing fear-inducing religious teachings as the source of many of the narrator's fears.Both novels share a nuanced approach to nostalgia. Rather than expressing an emotional attachment to the past, the narrators exhibit a form of escapism. While the past is presented, it lacks emotional longing and appears as structured storytelling rather than sentimental reminiscing.This comparative exploration highlights critical and realist themes within the two novels, offering insights into the interconnected issues of migration, identity, and the human condition.
Research Paper
ایران القدیم
Narges Rashidi; Vahid Sabzianpoor; Jahanger Amiri; Ali Dodman Kushki
Abstract
One of the hallmarks of deep thinking and wisdom among ancient Iranians is their use of concise and meaningful expressions, along with valuable advice that reflects their rationalism, religious orientation, and commitment to moral principles. The Arabs' need for and fascination with Iranian culture and ...
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One of the hallmarks of deep thinking and wisdom among ancient Iranians is their use of concise and meaningful expressions, along with valuable advice that reflects their rationalism, religious orientation, and commitment to moral principles. The Arabs' need for and fascination with Iranian culture and civilization, along with their eagerness to learn about the ancient Iranians, led to their familiarity with the wisdom and insights of this people. This was achieved through the translation of Pahlavi texts and cultural intermingling, resulting in the incorporation of these wise sayings into Arab culture. This research serves as a supplement to the book "Wisdom of Ancient Iranians in Arabic Sources, which presents over a thousand themes of Iranian wisdom found in Arabic literature. Since some sources were unavailable or omitted in the aforementioned research, he introduced approximately 250 new topics and aligned them with the teachings of Nahj al-Balagha, Gharral al-Hakm, and various prophetic hadiths. This alignment was made in terms of theological structure, and we have demonstrated a cohesive theme. In addition to presenting new Iranian insights, we have sought to explore various possibilities to justify and interpret these similarities using a causal-comparative method. The comparison results based on these possibilities reveal the intellectual and cultural affinity of ancient Iranians with various Islamic themes, influenced by experience, rationality, and religious teachings. However, the potential for forgery and false attribution, driven by religious and tribal prejudices, cannot be dismissed. Introduction:Arabic culture and literature have historically been influenced by Iranian culture and civilization in various ways. Before the advent of Islam, this influence permeated Arabic culture and literature due to several factors, including the connections between pre-Islamic poets and the Sassanid court, the political and military presence of Iranians in Yemen, the settlement of Iranian families and border guards in the Hira region, and trade relations, among others. After the advent of Islam, various factors significantly influenced Iranian contributions to Arabic culture and literature. These included the large number of Iranian captives and slave girls who later became the mothers of the Arab nation, the Arabic writings of Iranian thinkers such as Ibn-e Muqaffa, Ibn-e Qutaybah Dinwari, Abu Ali Sina, and Biruni, as well as the Arabic poetry of Iranian poets like Bashar, Abu Nuwas, and Abul-Fath Basti. Additionally, the translation of Pahlavi texts into Arabic, the establishment of the Abbasid state by Iranians, and their political and cultural influence in the courts of the Abbasid caliphs played crucial roles. The profound fascination and enthusiasm of Arabs for Iranian culture, along with the significant contributions of Iranian scholars in the development of literary and Islamic sciences—such as Sibuyeh, Zamakhshari, and Thalibi—further facilitated this cultural exchange.Factors such as racial mixing and immigration have also contributed to this dynamic interplay. Additionally, literary works and themes of wisdom from ancient Iranian culture, including the Shahnameh, Javdan Khard, Adab al-Saghir, Adab al-Kabir, Menui Khard, and Pahlavi texts, illustrate that rationalism, religious orientation, justice, and adherence to ethics are prominent characteristics of this people and their Islamic culture. This alignment and shared cultural elements led the Arab people to embrace Iranian culture, which was reflected in Arab literary works and ultimately influenced the interpretations of the Quran and Nahj al-Balagha.According to this research, the wisdom of ancient Iranians as recorded in Arabic sources is categorized into eight content areas: Political Affairs which include includes topics such as the responsibilities of the king, divine law, justice, the importance of seeking counsel, the concepts of pardon and forgiveness, and the necessity of overseeing the work of officials. Scientific Matters that are related to encompassing discussions on the significance of science and knowledge, the value of continuous learning, and the praise of reason and wisdom, etc. Moral considerations encompass avoiding undesirable traits such as selfishness, stinginess, self-righteousness, dishonesty, and gossip, while promoting virtues like truthfulness, patience, and contentment. Religious considerations address the significance of faith, the condemnation of irreligion, the importance of adhering to God's commandments, and the avoidance of sin. Additionally, they highlight the transient nature of this world in comparison to the eternal value of the Hereafter. Philosophical matters encompass topics such as the injustice and degradation present in the world, the coexistence of worldly blessings with suffering and hardship, the adversarial relationship between time and humanity, and the concepts of fate and destiny. Economic affairs include discussions on the value of property and wealth, the condemnation of hoarding, the significance of hard work and effort, the denunciation of unemployment and laziness, and the prohibition of trade for the king. Social affairs encompass topics such as the rituals of friendship, the significance of marriage and family formation, and the advantages of marrying relatives. They also involve managing family matters, among other related issues. Military affairs cover subjects such as military reforms, addressing the current state of the armed forces, focusing on military tactics, and ensuring security, among other concerns.One of the most valuable areas of research is to uncover the origins and sources of these wisdoms. Therefore, the book "Wisdoms of Ancient Iranians in Arabic Sources" (2015) presents Iranian wisdom as documented in Arabic literature.This book not only introduces previous research in the field of Iranology but also analyzes the strengths and weaknesses of these works. In a comprehensive introduction, it outlines the historical and political contexts that shaped the influence of ancient Iranian culture and civilization on pre-Islamic Arab literary culture. Furthermore, it explores how Iranian culture and civilization impacted the Islamic period and identifies the areas of alignment and commonality between Iranian and Islamic ideas. The text introduces Iranian wisdom as presented in Arabic sources, organized chronologically. The research highlights over 1,000 themes of Iranian wisdom found in 61 Arabic sources authored by 48 individuals. This book includes quotations from 41 notable Iranian figures, showcasing their insightful contributions. In addition to the 41 figures mentioned, 172 pieces of wisdom from Iranians (Persians) and 22 pieces from clerics have also been cited in Arabic sources. The total number of Iranian wisdoms referenced in the Arabic sources of this study is 1,400, of which 432 are repetitive.Method:In the present study, we employ the historical research method to gather Iranian wisdom from Arabic sources. Subsequently, we utilize the causal-comparative method to compare these findings with the prevailing themes in Islamic sources. Finally, we explore various possibilities regarding the causes of these similarities.Results and Discussion:Among the 249 Iranian proverbs examined in this study, 113 share a common theme with Islamic sources. Of these 113 proverbs, 96 were documented prior to Islamic authors, while 17 were recorded afterward in Arabic sources. The presence of this Iranian evidence, along with hadiths and narrations, indicates both the widespread influence of Iranian culture on Arabic literature and the intellectual affinity of ancient Iranians with pure Islamic ideas. This connection is exemplified in the refined teachings of Islam and the words of its esteemed scholars. Of course, choosing statements that align with Islamic culture while eliminating superstitions and perspectives that contradict Islamic principles is crucial for the emergence of these commonalities. Additionally, the significant influence of the prevailing religious and political atmosphere on the selection of themes that resonate with and support Islamic culture should not be overlooked.Conclusion:Most (85%) of the common wisdom was derived from Iranians prior to the influence of Islamic and Arabic sources. Due to religious fanaticism and the acceptance of religious leaders, these narratives took on the characteristics of narration and hadith, becoming integral to Islamic and Arabic culture. Some extremists within the Shi'a movement and Iranian Islamic historians have attributed 15% of Islamic and Arabic themes to Iranian sages. The similarity of some of these themes may stem from their connection to the origins of experience, rationality, and religious teachings. The dominant themes present in early Islamic sources possess greater authenticity due to their historical precedence. However, this authenticity lacks a solid foundation in the case of later sources.
Research Paper
الادب المقارن
Bahrali Rezaei
Abstract
Context is often regarded as the most reliable and essential interpretive tool for analyzing both religious and non-religious texts. The diverse historical perspectives of Jahiz and Ibn Jani are recognized as foundational to Jurjani's theories, while the concepts of Madoon Jurjani serve as a precursor ...
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Context is often regarded as the most reliable and essential interpretive tool for analyzing both religious and non-religious texts. The diverse historical perspectives of Jahiz and Ibn Jani are recognized as foundational to Jurjani's theories, while the concepts of Madoon Jurjani serve as a precursor to the ideas of later Western scholars, such as "Ulman", "Jacobsen", "Firth" and "Chomsky". Jurjani perceives texture as a means of attaining meaning, and in this passage, his activities are presented in a coherent manner within the framework of modern applied semantics. This article aims to introduce and compare certain texture-forming components as understood by ancient Arab linguists and contemporary Western linguists, alongside the histological perspectives of Jurjani, an Iranian scholar. By examining these viewpoints, the article seeks to reflect the histological approaches of all three groups in relation to the text. The context of the situation, which Jurjani refers to as "the needs of the audience and the listener, of commonality among both Western and Muslim linguists. In the realm of intra-linguistic context, the discussion encompasses the relationships between words and their meanings, as well as the exploration of phonology in the theories of Ibn Jani, Al-Jahiz, and Farth. The communicative roles of words within the sentences of a text serve to strengthen its overall structure. According to Jacobsen and Jurjani, this is an instance where the commonality between the two can be identified in the analysis of the word's context. Of course, compositional rules should not be overlooked, as the context of speech is fundamentally shaped by the arrangement of words within that speech. According to Jurjani and Chomsky, syntactic combinations are referred to as textual components. The productive role of syntax, or generative grammar, has led to the creation and formation of textual structures in sentences and words, as understood by these two linguists. Introduction:In the verses, the characters involved in the process of the story sometimes suffer from erosion caused by psychological pressures, and these stressful events provide them with an opportunity to resort to individual and social solutions in order to reduce Stressful effects arise in yourself or other characters. This mechanism is formed to control perceptual heterogeneity in individual and social situations in order to build trust in oneself and others. The confrontation that the fictional characters when facing stressful contextual situations, depending on whether it is successful or not, is crystallized in the form of expressing emotional and logical emotions. If we want to give examples, we can mention the false cries of the brothers in the face of psychological pressure, the annihilation of Yusuf, Yusuf's appeal to his father during the dream, and the encounter of the cave-dwelling young men with the cruel ruler in the story. What is important in the mentioned cases is the confrontational style of the characters in the story when facing the stressful situation. Therefore, we witness extensive efforts in the cognitive and behavioral field of the characters in the story, which is aimed at reducing the destructive effects of psychological pressure. The problem-oriented encounter of the cavemen, which is drawn in the framework of responsibility and in the cognitive field, was formed despite the lack of social support from the people, and it is an example of social education to deal with mental and emotional pressures.However, the emotion-oriented confrontation that occurs in the behavioral realm encompasses both self-restraint—exemplified by the self-control of Prophet Jacob and Yusuf, or lack of self-restraint, as seen in Moses' involvement in the story of Abd Saleh's travels, the travels of the righteous servant, the self-reproach of the brothers, and their feigned sorrow before their father. It can be considered an example of confronting individual psychological pressure. The emphasis of Quranic education in addressing mental stress is evident in both individual and social support. In the story of Yusuf, Prophet Jacob plays a crucial role in this support, while in the narrative of Abd Saleh and Moses, Abd Saleh serves as Moses' teacher and guide. Additionally, the educational role in the story of the Companions of the Cave is fulfilled by young men who are regarded as religious reformers within the community. Consequently, it is essential to give special attention to the father, teacher, and reformers of society as they serve as educators for future generations.Method:The function of context is to convey meaning based on the existing relationships between the sender and the receiver. It is through this function of context that one can focus on the discovery of meaning, which serves as a prelude to understanding the various standards related to the fields of human education. These standards have been explored in texts on human development, such as the Qur'an. Among these educational areas are issues related to the human psyche, including the associated tensions and methods of mediation. These themes are reflected in the Quranic stories and the context of the verses. This essay employs a critical and analytical approach to explore the various types of psychological pressures depicted in the stories of the two surahs, Yusuf and Kahf. The aim is to demonstrate that addressing psychological pressures can be effectively achieved through thoughtful problem-solving and individual-social support. The amount of psychological pressure should be reduced. This important issue is addressed by fathers, teachers, and religious reformers in the verses discussed.The exploration of psychological emotions in the Surah of Yusuf primarily focuses on the individual dimension, whereas the management of mental and psychological challenges in the Surah of Kahf, particularly in the narrative of the young men, emphasizes the regulation of social emotions.Results and Discussion:The characters in the Surah of Kahf and Yusuf are subjected to various mental and emotional tensions. What is most significant is their ability to manage these psychological and emotional challenges, which contribute to human excellence both in individual lives and within society. Quranic stories, whether presented in a partial form (Surah of Kahf) or in a general form (Surah of Yusuf), offer valuable insights into moral and educational principles for humanity. By paying attention to these principles, individuals today can be guided toward a path of excellence in their religious and ethical lives. Therefore, we will address some of the mental and psychological challenges faced by the fictional characters in both surahs, and we will analyze and critique the confrontational management of individuals within the context of the challenge presented in the text.Conclusion:In the course of this research, which led to a theoretical presentation of histology regarding the discussion of educational principles in the context of mental and psychological pressures as presented in the Surah of Kahf and Yusuf, we found that individual and social support are essential for coping with emotional and psychological stress. By fostering this support, we can effectively reduce the impact of psychological pressure. We observed instances of this support in the two surahs discussed. The significance of the verses is sometimes represented by the father of the main character, Jacob, who is caught in mental and emotional turmoil. At other times, this support is embodied by a teacher, Abd Saleh, who also experiences mental and emotional tension. Additionally, this support can manifest as confrontation in various situations. A prevailing belief within society emerges, as illustrated in the story of the religious reformers—the companions of the cave—and their interactions with the tyrannical ruler and the unfaithful members of society. According to the analysis, the management of psychological emotions in Surah Yusuf primarily focuses on the individual dimension. In contrast, the control and management of mental-psychological tensions in Surah Kahf, particularly in the story of the young men, align more closely with the social aspects of emotional management.
Research Paper
الترجمة
Seyyed Mehdi Masboogh; Solmaz Ghafari
Abstract
Translation involves reorganizing a text, and through the application of the translator's unique methods and styles, one translation may be more acceptable than another. The close and unbreakable relationship between Arabic and Persian literature and culture has led to the emergence of numerous translated ...
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Translation involves reorganizing a text, and through the application of the translator's unique methods and styles, one translation may be more acceptable than another. The close and unbreakable relationship between Arabic and Persian literature and culture has led to the emergence of numerous translated texts from Arabic to Persian and vice versa, creating a rich field for research. The book "Al-Zionism and Violence from the Settlement to the Al-Aqsa Intifada, written by Abdul Wahab Al-Masiri, is one of the most significant works of this prominent Egyptian thinker and Zionist scholar. Some chapters of this important work have been translated by Seyyed Adnan Fallahi. Today, with the expansion of translation studies, translation criticism seeks to evaluate translations in relation to the original text, assess their quality, and understand the translator's approach to the translation process. One of the prominent models of translation criticism is the framework developed by José Lambert and Hendrik van Gorp, known as the Manipulation School. This model, as one of the subsets of descriptive studies, aims to identify improved methods for describing translation and understanding normative behaviors in relation to culture and translation. This research seeks to evaluate and measure the translator's behavior and strategies using a descriptive analytical approach, while also identifying their interferences and explaining the process of information transfer. Given the volume of the book, the fourth and seventh chapters were selected for examination as the focus of the research. The results indicated that Falahi employed a destination-oriented translation approach based on the aforementioned model, with noticeable slips evident in his translation process. Considering the presentation of a comprehensive analysis and description within the systematic context of the current model, which is the final level under investigation, the initial and operational norms are integral to the target text. This framework elucidates the translator's behavior and strategy.
Introduction:
Considering translated literature within the hierarchical framework of strong and weak literature, and integrating it with the original text in the network of semiotic systems, highlights the relationship between descriptive studies of translation and the theory of multiple systems. This connection has given rise to the school known as the School of Manipulation. The School of Manipulation emphasizes the reciprocal and ongoing influence between theoretical models and practical case studies. Among the comprehensive methodological plans in the field of intrusion and possession for a case study is the framework developed by Jose Lambert and Van Gorp. This study employs the theories of Lambert and Gorp to analyze Seyyed Adnan Falahi's translation of the fourth and seventh chapters of Abdul Wahab Al-Masiri's book, "Zionism and Violence: From Settlement to Al-Aqsa Intifada is innovative both in its theoretical approach and in its scope of investigation.Therefore, this study aims to address the following questions by comparing the Persian translation of this book and drawing on Lambert and Gorb's theory as well as the manipulation school of thought.
The data presented at the primary and macro levels as translation assumptions—how well do they align with the hierarchical structure at the micro level?
To what extent do translation strategies depend on the translator, publisher, and source language?
Method:
According to the nature of the research, this study adopts a descriptive and analytical approach, aiming to measure and evaluate the manipulation present in the translation of the book Ideology of Zionism and Violence, based on the systematic framework established by Lambert and Gorp.
Results and Discussion:
The book Zionism and Violence: From the Beginning of Settlement to the Al-Aqsa Intifada," authored by the eminent esteemed intellectual Abdulwahab Elmessiri, stands is considered of his most significant works. Chapters Four through Seven of this work text translated into Persian by Seyed Adnan Fallahi under the title of of Zionism and Violence. Among the primary objectives of translating this book into Persian are: to familiarize readers with the hidden aspects of the occupationist nature of Zionism; to clarify the violence embedded in its ideology; and to shed light on a crucial historical reality. This reality involves dispelling the illusion that Zionist leaders actively seek to promote, which suggests an intrinsic connection between Zionism and the Jewish religion.
The effort to delineate the distinction between Zionism and Judaism is significant not only from sociological and historical perspectives but also from a religious standpoint. This is because the Benevolent God has never favored one human being over another based on appearance, nationality, lineage, or similar attributes. Instead, He emphasizes fundamental principles that govern interactions with others: namely, piety), Qisṭ (equity, fair dealing), and ‘Adl (justice). Accordingly, in this valuable work, Elmessiri aims to provide a historical analysis of the victims of Zionism's hegemonic ambitions. Foremost among these victims are non-Zionist Jews, who have suffered under this ostensibly religious ideology.
Conclusion:
From the findings of this research, the following results were obtained:
1- According to the data presented at the preliminary and macro levels, hypotheses were proposed regarding the micro level that were not suitable for the hierarchical structure. The hypotheses raised in the previous two levels indicated the translator's relative success in translation. Examining the translator's behavior in relation to the initial and operational norms at this level, it is evident that Falahi's manipulation throughout this process has often led him astray. Removing a significant portion of the text has compromised the author's original ideology, and unnecessary borrowings from unfamiliar Arabic words have rendered the translation incomprehensible, awkward, and unnatural in many instances. Although he has made positive contributions in terms of adding translations, he has not been very successful in addressing the shortcomings of his translations.
2- In the book Zionism and Violence, the author attempts to distinguish Judaism from Zionism by examining their sociological and historical origins, as well as their religious aspects, highlighting a fundamental difference between the two. It has portrayed Zionism as despised, with Jews ensnared by its influence. The issue of the oppression of Palestine, the cruelty associated with Zionism, and the violence stemming from ideological beliefs has been a topic of discussion throughout the long history of the Middle East. The ideologies of the author, translator, and publisher are aligned in the target text.
Research Paper
الادب المقارن
Aliakbar Noresideh; Ali Bagheri; Mohammad Fetemi
Abstract
Piergirou's semiotics, as a discourse-centered theory, analyzes linguistic signs within a text based on the codes to which they belong. The aesthetic codes in the Giro model are derived from inductive signs in poetry that engage with imagination and evoke emotions. Consequently, this framework provides ...
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Piergirou's semiotics, as a discourse-centered theory, analyzes linguistic signs within a text based on the codes to which they belong. The aesthetic codes in the Giro model are derived from inductive signs in poetry that engage with imagination and evoke emotions. Consequently, this framework provides clarity to the ambiguous signs that the human mind and psyche encounter. In this context, the analyst confronts signs that have taken on a militaristic form. The color green serves as a poetic, inductive, and provocative symbol in the works of Qaysaraminpour and Amal Danqol, two renowned Arab-Persian poets. Through the creation of an imaginative space and the establishment of dual contrasts, it evokes beauty and conveys semantic richness, often yielding multiple interpretations. Therefore, this article aims to analyze the connotation of the color green in the poetry of Amal Danqol and Qaisar Aminpour, utilizing a descriptive-analytical method as a multi-layered linguistic sign within the framework of Pierre Giraud's aesthetic codes. The findings of the research indicate that the color green holds significant importance in the perspectives of both poets. In some instances, this color is regarded as a symbol of emotions and feelings of the heart, as well as a spiritual and sacred element. Given the original significance of the color green as a representation of nature, both poets, in their comparison of the village and the city—while favoring the village over the city—view peace and comfort as inherent qualities associated with the color green. In addition, the color green in the works studied symbolizes life, hope, fertility, freshness, and vitality. Each of these concepts is represented through the imagery of and birth, unique intentions and thoughts.
Introduction:
Color is a powerful element that has been extensively utilized in literature as a form of representation. It is regarded as one of the most effective natural influences. Colors significantly impact the development of individuals' personalities. Depending on a character's profession, disposition, and emotional state, their reactions will vary, which is evident in their actions, words, and behavior. Poets and writers have recognized this phenomenon and have employed color as a visual cue to craft imaginative imagery in their works. Among these, green is one of the colors that has garnered significant attention in contemporary literature, where it has been imbued with various meanings and concepts. It has become a rich and widely utilized element that adds depth and beauty to poetic works. This color is typically associated with themes such as nature, life, hope, freshness, and vitality.
Amal Danqol and Qaisar Aminpour are two poets who have paid special attention to the implicit and symbolic meanings associated with the color green. Through their unique imagery, they have crafted both common and diverse interpretations. In general, poetry creates a discourse that consists of codes and signs, which function across various dimensions and depend on an understanding of the external context. On this basis, Pierreguirou's semiotics, which focuses on the study of codes, enables a profound understanding of linguistic signs. By utilizing linguistic and social cues, it possesses a strong capacity to analyze the implicit meanings associated with the color green. This approach examines the various semantic, cultural, linguistic, and social dimensions of each literary text, revealing its hidden layers.
Method:
Poets and writers have employed symbols, such as the color of words, to convey their intentions and thoughts. This topic has also garnered interest from researchers who study and analyze its implications. In this context, the significance of the present study lies in examining the frequency of the word in the poems of Amal Dunqul and Qeisar Aminpour. Interdisciplinary and comparative studies not only contribute to the enrichment of the corpus of language and literature but also facilitate a deeper interpretation and explanation of texts, revealing their implicit intentions and ideas. The present study employs a descriptive-analytical method and references library resources to critique and examine Amal Dunqul's poems in Maqtal al-Qamar and Sudden Mirrors by addressing the Words of Swallow and Flying Without Wings by Qeisar Aminpour from the perspective of Pierreguirou's semiotic theory. The evidence and documentation presented in Qeiser Aminpour's works, along with the analyses and studies conducted in this research, exhibit no thematic or conceptual similarities with previous research in this field. Consequently, the preceding essay, supported by citations from reliable sources, offers a new understanding and analysis of the poems of Qaiser and Danqol.
Results and Discussion:
The primary objective of Pierre Girou's semiotics is to understand and interpret social signs and behaviors, as well as to decipher the meaning of each within a coded system. The signs in the text convey implicit, hidden, and secondary meanings. This crucial concept illustrates that their accurate interpretation and understanding rely on the codes that generate them. The codes are categorized into three types: logical, aesthetic, and social codes. Aesthetic codes refer to experiences that are connected to feelings and emotions. These codes, represented by symbolic signs, illustrate the relationship between humans and nature. In the poem, al-Danqul creates a beautiful juxtaposition between the opposing words. In the case of Amal Dunqol, the recurring use of the color green may symbolize life, growth, nature, and hope. This color can represent freshness, a reconnection with nature, or even the aspiration for a brighter future. In this part of the poem, the phrase "green shade of summer" refers to an image of a lush and pleasant summer, reminiscent of the natural beauty of the environment in which it was created.
Green shade of summer conveys a sense of freshness and vitality. Furthermore, it stands in contrast to urban and industrial life, which is often dry and soulless. This image of a lush summer symbolizes a joyful and tranquil period that the poet has experienced, far removed from the stresses of city living. Caesar also explores themes such as: who is greener than a thousand springs, and someone amazing. The color green is interpreted as a symbol of vitality, freshness, and fertility. Personality as being more vibrant than the ever-renewing spring. The stock and the combination further emphasize that the abundance of vitality, freshness, and fertility associated with the color green has no place in spring itself. Therefore, the poet views the existence of a person who brings joy and freshness as a source of wonder and admiration.
Conclusion:
Amal views the green dandelion as a symbol of life, freshness, hope, and vitality. It typically conveys these meanings in conjunction with two vital organs of the body—the heart and the eyes—presented together in a manner that emphasizes their semantic proximity. Aminpour, drawing on these meanings and concepts, has implicitly used the term "the color" several times. By presenting a figurative and circular image, he associates happiness, joy, and contentment with the color green. Also, by focusing on the tangible and social aspects of the "traffic light ," it has transformed into an abstract concept. She perceives standing and waiting at a traffic light as a state of anticipation, hope, growth, movement, and re-mobilization. Another manifestation of the color word "green" in Amal Dunqol's poem is expressed through the contrast between the village and the city. This contrast arises from the natural and authentic charm that, unlike modern environments, is found in the simplicity of rural life. This theme is illustrated in Amal Danqol's poem through the imagery of colored veins on the knee of an elderly, thin woman. Despite her frail appearance, she perceives life in the soulless, industrial atmosphere of the city as ugly and complicated. Aminpour also established a contrast. While listing the characteristics of both, she considers the village to be preferable to the city. it is believed that although life in the village is hard and burdensome, the clear and sunny sky, the vibrant green atmosphere, the clean air, the comfort, the peace, and the glimmer of hope can all be found in the village.
