1 2008-0360 Tarbiat Modares University 5091 . Fotoohi Rudmajani Mahmood 1 11 2014 7 27 7 10 11 12 2014 22 12 2014 .
9150 Linguistic Propositions and the Literariness of Speech Poornamdarian Taghi c c Professor of Persian Language and Literature, Institute for Humanities and Cultural Studies 1 11 2014 7 27 11 28 12 11 2014 23 10 2014 This article studies the question of “meaning” in literary texts. First, I havepresented a definition for linguistic proposition. There is no proposition in language that does not have a linguistic definition; however,literature is replete with propositions without any acceptable referents. Under three circumstances the linguistic definition of a text is rendered null: (1) unconsciousness that is whenthe text indicates that the propositions were produced under an unconscious state; (2) anti-referentiality when the linguistic definition of a text is denied because itrefers to a referent that is inconsistent with our everyday experience; and (3) incongruity between the proposition and its producer, which happens when there is discrepancy between the linguistic definition of the propositions and our already-established assumptions about its producer. In conclusion, this article categorizes the propositions of a text in three categories: Propositions with acceptable linguistic definition that refers to a known referent; Propositions in which the secondary meaning is the speaker’s primary intended meaning and under this meaning they have external referents as well; Propositions that—no matter what generated their semantic ambiguity—are without any acceptable linguistic definition and that are not congruent with our known world and resist comprehension.  2245 Gasprinski and his Utopia: the Muslims of the Abode of Felicity khodayar Ebrahim d d Associate Professor of Persian Language and Literature, Tarbiat Modares University 1 11 2014 7 27 12 20 01 01 2014 18 07 2014 At the end of the nineteenth century, a new social movement was being formed among the Muslims of the Russian Empire. Under the influence of the innovative approach of its founder, Ismail Gasprinski, this movement was called ‘Jadidism’. In order to publicize its beliefs, this movement created fine works of modern poetry and fiction. This paper analyzes The Muslims of the Abode of Felicity [Därürrähat Müsülmänlarї] (1906)—Gasprinski’s most famous utopian work. Fitrat (1886-1938) translated this novel into Persian, Musulmänän-e Därul-rähat, in 1915. In this novel, Gasprinski presents his aspirations as the framework of the ideal Muslims community, or the utopia. The novel is here reviewed with an analytical-descriptive method and a critical approach using a special model designed for the analysis of such novels.   1419 Historicism and the Deliverance Myth in Persian Socialist-Realist Novels Rezayati Kishehkhaleh Moharam e Jalalehvand Alkami Majid f e Associate Professor of Persian Language and Literature, Guilan University f Ph.D. Student of Persian Language and Literature, Guilan University 1 11 2014 7 27 29 67 11 06 2014 09 09 2014 Marxism is one of the most influential and yet controversial intellectual and philosophical movements in the twentieth century. Some critics have viewed Marx’s theory of history as unscientific and rather religious, mythic, and literary. Following that, we can understand his philosophy of history as a narrative text and therefore analyze it with the tools of literary criticism. In Iran, socialist realism style was introduced in the mid-1320 sand arose to extend the teachings of Marx and socialism. Drawing on the structuralism of Tzvetan Todorov and Marxist historicism, this paper studies the structural similarities of some of the most famous novels of Persian socialist realism, namely, Dokhtar-e Ra’yat,[1] Chashmhayash,[2] and Hamsayeha.[3] According to Todorov’sGrammar of Narrative, all the actions in these Iranian socialist-realist novels and their Marxist narrative of history can be reduced to three fundamental and recurring propositions: (1) establishing of a new authoritarian order or capitalism (equilibrium); (2) the emergence of class consciousness (lack of equilibrium); (3) repression of the opponents in the Persian novels, or realization of a classless society in Marx’s approach (equilibrium).   [1]. The Daughter of the Common  Man [2]. Her Eyes [3]. The Neighbors 10484 A Criticism of Comparative Adaptation Studies in Iran’s Literary and Film Studies Hayati Zahra g g Assistant Professor of Persian Language and Literature, Institute for Humanities and Cultural Studies 1 11 2014 7 27 69 97 01 12 2013 17 06 2014 Comparative adaptation studies are based on comparative studies of cinematic adaptations and their literary sources. These studies can be divided to: (1) the books or theses written independently and by one author on the subject of adaptation; (2) the collection of essays which founded and published by a cultural or film foundation; (3) the studies that analyze the potentials of literary works through the lens of narrative elements, stylistic elements,or the combination of the two; (4) the works of criticism that study literature according to film studies; and finally, (5) dispersed and short commentaries in the newspapers. All of these studies can be categorized as subdivisions of literary studies because of their research methodology and conceptual paradigms.     Key words: comparative literature- cinema- criticism- adaptation The comparison between films and literary sources is the base of comparative studies in adaptation. These writings can be divided as: the books or theses wrote independently and by one author; the collection of essays which controlled by a cultural foundation or a company of cinema; the researches that analyze literary works by the view of “narrative elements”, “stylistic elements” and “stylistic & narrative elements”; the works which critic literature according to cinema criticism. Dispersed and short comments in newspapers. All of these studies are kind of literary criticism because of new conception by new methods. 1001 Analyzing the Agreement between Rhythm and Content in the Poetry of Mostafa Rahmandoost and Naser Keshavarz Dorri Najmeh h Rezai Somayyeh i Rezai Zeynab j h Associate Professor of Persian Language and Literature, Hormozgan University i Ph.D.Student of Persian Language and Literature, Hormozgan university j Hi School Feacher of Persian Language and Literature, Shiraz university of Farhangiyan 1 11 2014 7 27 127 156 20 01 2014 04 08 2014 A poem’s rhythm is one of its key features, and a very important element in making language imaginary. The poet does not compose a poem according to a predefined framework; rather all the elements are created in conformity with content and substance. Inconsistency of rhythm and content could be suggestive of the poem’s artificiality. Children’s poetry, too, has a structure in which all the elements come together to form a true system, and it is only when all the elements of a poem correspond to form that this system functions successfully. In order to find the secret to the success of two famous poets in the genre of children’s poetry, namely, Mostafa Rahmandoost and Naser Keshavarz, a great number of their poems and the degree of harmony between rhythm and content in them were analyzed and compared with each other. It can be argued that with regards to the type of rhythm and the poem’s content, a considerable percentage of the poems had this concordance. 2324 A Subtext in Symphony-e Mordegan : A Study of the Reflection of Ardabil darGozargah-e Tarikh in Abbas Maroufi’s Novel Dehghanpour Peyman k k M.A. in Persian Language and literature, Ghiasodin Jamshid Kashani Institute of Higher Education 1 11 2014 7 27 157 181 13 07 2014 21 08 2014 One of the texts that has played an important role in the conception of Maroufi’s Symphony of the Dead (1989) is Ardabil dar Gozargah-e Tarikh[1] by Baba Safari (1920-2003). The two texts are so much interwoven that at times it becomes impossible to distinguish Safari’s voice from Maroufi’s. Although Marouf’s novel is not a historical one, it depicts the events occurring in Ardabil between 1934 and 1976.  At first look, Ardabil seems to be whatconnects the two works. But beyond this, Maroufi not only reconstructs some of the historical events narrated in this book, but also creates some of his fictional characters borrowing from the descriptions of the historical figures that Safari has brought into life in his book. This article studies the influence of Safari’s historical work on Maroufi’s novel.   [1]. Ardabil in the Passageway of History 6362 The Reflection of Rashid al-Din Fazlolah Hamedani’s Political Ideas in the Linguistic Structure of his Letters Roodmajani Mohsen l Radmard Adbdullah m Mohammadzade Mahnaz n l Ph.D. Student of Persian Language and Literature, Ferdowsi University of Mashhad m Associate Professor of Persian Language and Literature, Ferdowsi University of Mashhad n M.A.Student of Persian Language and Literature, Ferdowsi University of Mashhad 1 11 2014 7 27 183 199 18 01 2014 15 07 2014 When Gazan Khan appointed Rashid al-Din Fazlolah Hamedani the vizier, Persia was in a critical state. As Rahidal-Din believed that this crisis is because of Mongol’s political ideas, he tried to transform Ilkhanate Government into a central power with the use of Iranshahri ideas. Some of his attempts to make political changes can be found in the linguistic structure of his letters. With specific use of language, Rashid al-Din tries to deconstruct political concepts according to Iranshahri ideas. With the use of some language tools such as naming, word choice, verb choice, and conceptual metaphors, this research studies three political concepts, namely, king, people, and religionin Rahidal-Din’s letters. He uses pre-Islamic Iranian kings’ names for Mongols in order to give Mongols an Iranian identity and to justify their domination in Iran. The study of verbs shows that Rashid al-Din gives weak social role to people. He mostly employs linking verbs for people. He also uses religion as a tool to improve Ilkhanate’s power. Therefore, he calls a newly-converted Mongol king, “king of Islam,” “supporter of Allah’s land” and “supporter of Allah’s servants.”