Pazhuhish-i Zaban va Adabiyyat-i Farsi
Year:2020 | Volume:- | Issue:56|Papers Count:6

Bā nu Goš asb is a famous heroine who has always been considered because of her special personality. The question that arises is about the origin of such a character and such a heroine. This heroine always has been related to goddesses, while mythological, historical, and sociological origins have been supposed for her, and also, some researchers introduce her emanating either from matriarchal culture or patriarchal culture. In this essay, following the traces of her origin, we raise this question “ Is Bā nu Goš asb a Scythian heroine” ? For this purpose, we refer to the Scythia of the Rostam family. Afterwards, we gather the features of Scythians, Sarmatians, and Scythians females; Because Bā nu Goš asb is Rostam's daughter and if Rostam is from Scythian family, his daughter is also a Scythian lady. We examine the character of Bā nu Goš asbin various texts and finally compare her characteristics with Scythian women. The result of this study shows that many characteristics of Bā nu Goš asb and Scythian women are common and Bā nu Goš asb is a Scythian heroine.

Scrambling has optional nature and a significant contribution to the discourse functional interpretation of clauses in Persian. Since scrambling is, unlike English, one of the features of Persian, the analysis of the scrambled clauses and their translated equivalents seem essential to improve their translation accuracy and quality. Therefore, this study which is of descriptive-analytical and corpus based aims to investigate the impact of rightward scrambling on Persian clauses and analyze their English translated equivalents. To this end, 297 Persian rightward scrambled clauses out of 5247 clauses were collected and analyzed along with their English translated equivalents within Halliday’ s Systemic Functional Grammar (2014). The results show that rightward scrambling makes marked themes through rearrangements of themeta-functions. However, the translators have not paid enough attention to these clauses. In addition, Halliday’ s Systemic Functional Grammar (2014) can be efficient means of evaluating the translation accuracy of these clauses into English.

In the process of psychological development of any human subject and in order to his socialization, the mind has to learn the categorizations and classifications. Social subject learns to classify the objects, phenomena and concepts in the form of opposites and opposite pairs, and this categorization is one of the necessary conditions for entering the social life and world of signs. The necessity of these categorizations necessitates the acceptance of structural rules; in other words, human being shall first give structure to the world for concept making, and giving structure is not possible except in the form of contrary couples. This point is one of the main foundations of structuralism and other similar items in the field of language, mind and social issues. But, if we study the psyche in an original and pre-cultural state, the contradictions indicate the decrease and simplification, and only shows the direction of libido power in socialization current. In other words, the psychic force in its pre-cultural state is a homogenous, unique and united issue experiencing the dissension during the socialization current. This desire to return to the world of unity has appeared in the intuitive thinking and in the epistemological system of our Muslim mystics in the form of the ideas of existential unity. The image of this unified world, in which most of the main contradictions are united in their infrastructure, in the form of a language that is the essence of contrasts, has caused some mystical texts get the paradoxical property and some considerable facilities made therein. In this regard, Shams Tabrizi's articles are one of the most prominent texts. In the present paper, based on the mentioned psychoanalytic concepts, we have shown that in the infrastructure of Shams's thought, the existing contradictions at the level of conscious and social matter are discarded and Shams views them as naturally harmonic affairs in a new epistemological approach.

Hegemony is generally defined as a kind of intellectual-cultural leadership that is applied to the majority of people by a dominant group. In the meantime, the anti-hegemonic groups have a kind of discourse that it conflicts with the accepted values of the government. In order to advance goals, the dominant discourse tries to gain hegemony; and the marginal anti-hegemony groups also design some strategies to hegemonized their discourse. This study uses the content analysis method based on Antonio Gramsci's theory of hegemony in order to analyze the discourse of Malekalshara's Republic poem in which he produces both hegemony and anti-hegemony. In this poem which has two different meaning, Malekalshara apparently agrees with Reza Khan's Republican discourse, but in fact he challenges Reza Khan new political order through language strategies implicitly. The two different semantic faces of a text structure, leads to textual contradiction which is taken into the consideration in this poem. This article studies the hegemonic process of the republican system by approaching the bahar discourse and also examines Reza Khan's behaviors in cultural hegemonic processes in order to create a new political order. Our theoretical foundation for entering the channel of discussion, as stated earlier, is Antonio Gramsci's hegemony theory.

The Bani-Adam collection includes six stories from "The Lives of Contemporary Humans". The actions of the characters are a reflection of the author's social and political atmosphere. In this paper, this collection of stories has been examined from the perspective of Van Livon's principles of social semiotics to determine what tacticsDolatabadi-in the action of the actors-uses to represent the social and political harms in society. To achieve this goal, the stories were studied in a descriptive-analytical method based on the principles of Van Leeuwen 's social semiotics. The findings show that the narrative form of the story, in the imaginary and surreal atmosphere, includes social and political harms. The separation of the framing of stories in the infrastructure reveals the opposition between tradition and modernity, right and wrong, selfishness and otherness. The personal and impersonal authority in the lower layers of the stories speaks of the domination of the individual over the individual and the state over the people. The absence of female, lack of her naming and denial indicate the ignoring of women in the patriarchal society of Iran at that time.

In the novel "Tubaa and Manaay-e shab", the confrontation of tradition and modernity in the contemporary history of Iran in relation to the status of women is in the focus. In this paper, the female characters of this novel, especially the novel’ s heroine, Toubaa, have been analyzed from the perspective of agency or passivity in relation with tradition andit has been shown that the desire for women autonomy and activism is suppressed through the processes of education and punishment. This paper is in the field of critical discourse analysis and its theoretical framework has been driven from Simone de Beauvoir’ s views on femininity in her book, "The Second Sex", and the textual analysis has been done based on systemic-functional linguistics. The achievements of this research show that in this novel the contrasting pair of agency and passivity is represented in relation to the duality of tradition and modernity, and the process that Beauvoir calls "learned passivity" is institutionalized in the existence of women from childhood by the agents of tradition, in various social institutions, the most important of which is the family. Also, textual analysis indicates that this passivity has been best reflected in the language of the text.