PEDAGOGIC AND LYRIC IN PERSIAN LANGUAGE AND LITERATURE STUDIES QUARTERLY
Year:2012 | Volume:- | Issue:11|Papers Count:10

Developments and characteristics of poetry during Constitutional (Revolution) era have been realized in several fields including in subject and content, thought and idea, plainness and fluency, paying attention to vernacular language and folklore, xenophilia and tendency toward classicism, enjoying foreign terms and lexicons, notice to taboos and developments within poetical frames.The main contents and concepts of poetry in Constitutional Era have been established on the bases and icons of nationalism and patriotism, freedom- seeking and fighting against hegemony. During this period, Persian poetry repudiated from imitation of predecessors’ contents and exited and released from praising of arrogant rulers. Eventually, such developments which have been influenced by geopolitical variation in this region led to poetical transformations at the age of Constitution.

Study of the second Pahlavi poets point of view toward religion, religious believers and divine doctrines has been considered as one of the most considerable issues in contemporary poem. Moreover, considering mental structure of artists and also the religion status in the second Pahlavi’s period, this issue has received a special attention. Composing religious poem had been current many years ago. For example, Kasaee Marvzi can be regarded as the first poet who composed the religious poem or the first Iranian religious poems composed by Avesta. The trend of composing religious poems has been growing. Although there has an anti-religious atmosphere of Qajar and Pahlavi’s kings in contemporary period, manifestation of religious believes is completely obvious. Two movements can be seen in the second Pahlavi period: First, the religious classical poem which followed the same religious poems belonging to old poets; Second the emergence of religious poem in the form of New Poem.The present article has revealed the way of religious believes reflection in poems of second Pahlavi poets through categorizing evidences of religious doctorines and behaviors such as the Holy Qoran’s manifestation, reflection of traditions (Hadith), narrations (Revayat), virtues (manaqeb), and elegies (marthyeh).

The life of Jalaloddin Mowlavi is very different from the life of Moslehoddin Saadi.During his life Saadi, lived like a dervish or had a characteric of a dervish. Even the various certain stages of his existence: Birth, Marriage, Children and the death are not clearly reported. All of them are by: perhaps, it may be so, and it must be so. In other words, the stages of his life are in a cloud of doubt and suspicion, but all corners of Mowlavi’s life are clear and certain.He lived with his family, Morids, Followers and obedient, as he deserved it.Saadi was a religious man and he trying to find the knowledge and mysticism in the religion, but Mowlavi is famous as the greatest gnostic, mystic, and way farer in Iran.Saadi and a group of travelers in the desert, with a gread interest and enthusiasm, refered to the court of Mowlavi in Ghoonieh, but he returned hopless and nearly annoyed and sore hearted.The aims of this article are to find or gess and examine the reasons and the causes of this problem or event.

In the cultural studies approach, the researcher not only dose limit his research to the well-known and prestigious works, but also considers the popular literature as an indicator of the society's culture and worthy for criticism. Since lullabies are considered as part of folk and oral literature, It is important to achieve more understanding of people of different regions in the field of anthropology and, Therefore, it is useful to investigate how lullabies show social and cultural situation in the region. As writing down and recalling a few lullabies by themselves do not represent a community, the researcher must observe how these lullabies reflect the culture of a society. In this investigation there is an attempt to show that some of the lullabies illustrate the ideals of mothers and religious identity of the people. Lullabies also show the social and economic anxieties of people and family structures such as emotional relations and polygamy.Since the researches done so far about the lullabies of Bushehr have been more collective rather than analytic, this project seems necessary to make known cultural and economic point of views and religious identity of people in Bushehr specially those of mothers and women in this area.

This article discussing about kind of Epistemology in Islamic mysticism, as a result the human knowledge is “science” and “theology”, The first is science based on external observation and experience, and the second is “theology” that is based on revelation.Revelation as a knowledge is the key term of theology, that is the point of psychoanalyze and mysticism that is the final purpose of psychoanalyst in psychoanalyze studies.

Naserkhosro Ghobadiani Balkhi, poet and philosopher in fifth Hejara century, after searching and acquiring different sciences, became familiar with'' the Propagandists of Ismailia sect'' .He mastered of his age in intellectual knowledge and traditional knowledge. According to his opinion he obtained to special theory about word and speech. Word as a being has two kinds of creation –creation from nothing and emanation-with which it reveals firs intellect and then soul. According to him, word is divine gift and beginning of manifestation of diversities. Diversities from Universal Intellect to heavens and mothers and births are infinite words that were written in creation book. In this article the function of word and speech versus Intellect and Soul, Table and Pen, and Existence and Man is going to be investigated.

Death is an undeniable truth which has obsessed man thronghout history. Poers have treated the idea of death in myriad delicate, imaginative ways. In Forugh farrokhzad’s poetry death and decline figure as central recurring motifs this cast of mind is related to dIfferent stages in the life and thought of this poet. For instance befor and after “ tavalodi digger” (Another birth) her view of death as something personel shifts to a social one her fear of death turns into acceptance and also paradoxically, resi sting it and struggling to remembered after death.Generally, as the poetry of a poet is a manifestation of his/ her life and character the idea of death in Farrokhzad’s poerry cannot be sepatared from these, hence its dynamicity.

Nostalgia in terminology has regret and sorrowful sense for brilliant past and mislaid things that don’t exist now. Social and political and economic conditions are effective completely in evident of grief and sad for past conditions and circumstances. Accepts of this sentiment is seen in Persian contemporary poem clearly. Contemporary poets have explained variously the sentiments and feelings in this connection. In this paper we try to research the nostalgia terminology and definition of this word in psychologist's view. We are struggle in this writing to precede the effective factors in establishment of nostalgia and various reflections in four Persian contemporary poets.

According to myths narrations, Homa (osprey) was an auspicious fowl and prosperity messenger that sho was under the the protection of her, would have been wealthy and prosperous. This fowl is always mentioned by poets because it’s an osprey and didn’t hurt anything.Although Saeb has used these contents in his poetry, but has used literary arrays too, for example irony, allegory and simile the same as poets on his age. He has used norm breaking to present a different personality of osprey. Saeb believed that the reason of instability state of osprey and his disliking to her is because of her dark and transient shadow. The image of osprey presented by Saeb has made her as a terrestrial and tangible created.Also he believed that the reason of auspiciousness of this myth fowl is because of her humility and the reason of her fame is her satisfactory to some bones. So, Saeb didn’t want to be under the protection of osprey (homa) because he believed that prosperity is an inherent adjective not acquire.He used this myth fowl to describe nature and unimportant issues, that all of them are mentioned above and are analyzed in different accepts.

The study of historical books with high literary value is an important step in understanding the unknown aspects of these valuable works especially in comparing and adapting them with literary schools and trends.In this paper we try to show the adaptation of Nafsatolmasdur with Romanticism based on a proven approach. After the introduction, Nafsatolmasdur and its author are introduced, Second part deals with the study of Romanticism school. Then, the third part focuses on the adaptation of Nafsatolmasdur and Romanticism. Finally, the conclusion of the afore-mentioned topic is presented.According to some evidence, there are major characteristics of Romanticism in this book, even though complete adaption of Romanticism and Nafsatolmasdur is impossible due to the fact that they emerge from two different times, places and thoughts.