Journal of Literary Studies
Year:2021 | Volume:54 | Issue:2 (213)|Papers Count:7

Loitering is a form of leisure in advanced urban communities that is often experienced individually with the intention of having fun, enjoyment, and contemplation. The cultural and political discourses that govern the city affect the quality of loitering. Following the modernization of Iranian cities, loitering has become widespread among various social groups, especially the youth. This study, based on the cultural studies approach, examined the ways loitering is represented in the Persian novel Charkhdandeha (2009), written by Amir Ahmadi Arian. The study considers the novel as a means of displaying the cultural developments of Iranian communities. Since the study aimed to consider and interpret the interactions of protagonist with the social milieu in a literary text, it used content analysis focusing on "theme" as the unit of analysis, to answer the questions related to the protagonist’ s motivation and intention of loitering, his interactions with others and even himself, and the consequences of the loitering process. The results proved that the protagonist’ s experience of loitering is bitter and disastrous because of the misreading of modernity by Iranian culture. The subject is alien to urban culture but demands the benefits of the world city. The main motivation throughout the novel is prosperity, fun and regaining the lost youth. What he experiences are humiliation, alienation and abnormality. He finds no way but violence, revenge and insanity, and eventually commits suicide.

The archetype of the killing Jamshid has been represented in different forms in Shahnameh. The main focus of the study is that reason this archetype appears in the story of Jamshid and how Kei Khosrow prevents it. Textual analyses have revealed the good and positive characteristic features of Jamshid; therefore, his ingratitude was studied analytically and descriptively and disapproved. Before Kei Khosrow confronts with the ingratitude and deceived people and lose throne, he ponders upon the dark future and leaves throne for Lohrasb. Although clan of Zal and other champions do not agree with him, he informs them about the serious situation of the country and himself with his own wise speech. After Kei Khosrow completed his duties and conquering Afrasiab, he decided to leave the throne to prevent killing Jamshid that leads country to serious damages. The goal of this study was explicating the issue which exists in the subconscious of society and occasionally disturbs the country. Consequently, the appearance of Zahak, killing Jamshid, and the bad condition of the country and Iranian people reveal the presence of the archetype pf killing Jamshid, because this archetype has this opportunity to exist in the era of Jamshid.

Forough Farrokhzad has used in her new poems the artistic manifestaions of Eros in a unique way. Eroticism and its related high frequent images are not merely used to convey lyrical images, but to represent the experience of a deep understanding of the phenomena of the world around the poet. The manifestations of this frequency are suggested in four general categories: gender personification (Adding the quality of masculinity and femininity to inanimate objects and nature), sexual lyricism (Experience of maturity and personal love of the poet with passion and enthusiasm, in the form of images), human body (Female organ symbolizes female role or influence), and Freudianism. (Interpretation of the poet's relationship with himself, others and the universe based on the female instinct). The study concluded that the manifestations of Eros, considering the lyrical emotions, image abilities, femininity of the text and sexual humanity of the inanimate nature, have given a pulsating and fruitful meaning to the life of the poet. It is as if Farrokhzad’ s femininity has made her world meaningful. All bitter and sweet experiences of the poet can be interpreted and understood through her femininity. The poet has also brought his despairing and mortal thoughts behind his erotic images to his ordinary and daily life to show the similarity and inseparability of these two opposites in man. The study aimed at examining and analyzing these unique forms with prominent and influential examples from the two collections of poems Another Birth (دیگر تولدی( and Let’ s Believe in the Beginning of the Cold Season ( سر فص آغاز به بیاچریم ایمان.

Life writing is the most common historical-literary trend in Persian writings in the contemporary period. The history of these writings in Iran is more than one and a half century and they are still increasing in number and variety. Persian life writing as a general genre consists of the different writings. All of the writings contain a realistic account of the life of Iranians. Life writing includes “ single memoir” , “ memoir” , “ autobiography” and “ personal essays” . The study focused on the “ memoir” . Memoir is a type of personal writing that describes human life in writing, about only the most prominent part of his/her life and experiences. Memoirs are often written by celebrities, politicians, militaries, and those whose jobs are very effective. In memoirs, the order of time and continuity of events are observed, and their success usually has an emotional and personal theme. The similarities between memoirs and autobiographies are such that even in the West, their distinctions are not properly recognized and observed. While skilled critics and writers note that in an autobiography, the author is the target, in the memoir, the goal is not the author himself, but the event/events of his life. Compared to autobiography, the social role of memoirs is more prominent. So the memoirist intends primarily to depict a specific event, period, group, or class. Hence, most memoir writers have a socio-historical character. This article was written after considering more than 800 lives. A large number of books were found that have common features in terms of structure and subject matter. This article is dedicated to recognizing, introducing and describing the outstanding features of this type with appropriate examples of it.

One of the most important functions of national narratives and epics is identity-making. Governments, as administrators of the social system, have always sought to gain legitimacy. National identity, religion, ideological beliefs and the use of collective wisdom are among the most important elements of legitimacy. Political powers have used elements of identity based on their approaches and social and cultural status. Sometimes these elements are in conflict with each other and the governments are forced to emphasize on some elements and deemphasize some elements. In the cultural history of Iran, various examples of these conflicts can be observed. One of the most important ways to use identity-making elements is to use beliefs that eventually become sacred ideological propositions. The study tried to show how non-Iranian governments, in order to legitimize themselves, have sought to weaken the elements of Iranian identity by constructing and consolidating some inconsistent and incompatible religious interpretations. These efforts, which have been carried out deliberately and with pre-determined goals, have gradually left a legacy of misinterpretations that have led to identity conflicts. Using one of the revelations of verse 6 of Surah Luqman, known as Lahv alHadith (الحدیث لهو, (it was tried to show how non-Iranian governments have tried to weaken the Iranian epic and ethnic narratives with incorrect interpretations and use this opportunity to expand power. This research also shows in which periods and by which methods the process of conflict with the elements of Iranian identity has been introduced to the Qur'anic interpretations as the sacred text of the Islamic world.

The great reputation of Abu Sa'id among the Sufi personalities and his influential personality on Sufi traditions earned him excellent epithets such as Sultan Tarighat, Sufi's Malek Al-Muluk, Shahan Shah Moheban. In Iranian culture, Abu Sa'id Abolkheir has a similar status as that of Socrates in Greek culture. They have both been mentioned and cited in a large number of books, even though they have not written a single text. Abu Sa'id Abolkheir’ s role in ancient Persian literature can be seen in three different ways: his remaining works have known sources with no difference between the works and their sources in term of content, they have no specific sources, or have specific sources but there are great differences between the works and the sources. The aim of the study was to identify the so-called discrepancies and the reasons behind them. It used a descriptive-analytical method and it is based on historical process of writing that literary works. The results revealed that several factors caused the problems, the most important of which are confusing people with each other, relying on the hearings instead of using authentic resources and using secondary resources instead of primary sources. The 16th century AH seems to be the beginning of emerging of mistakes in introducing some cases in Abu Sa'id’ s biography. Also the 8th century AH be the peak of these mistakes. The mistakes decrease intensively in the 13th century AH.