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Volume 6, Issue 2 (No.2 (Tome 23), (Articles in Persian) 2015)
Abstract
The onomatopoeic suffix /-ast/ is an archaic suffix of New Persian, which has mainly occurred in the Dari manuscripts belonging to Khorâsân dialectal region. Some researchers such as Jalal Matini, Ali Ravaghi, Najib Mayel-e-Heravi and others, with reference to these manuscripts and modern Khorâsâni dialects, have known this suffix as a Khorâsâni suffix. After that, Hasan Hatami has found examples of another variety of the suffix /-ast/, i.e. /ešt/, in Kâzerouni dialect, as a non-Khorâsâni dialect, without dealing with its history or origin. Accordingly, based on new findings from Khuzestâni dialects and Persian classical texts, the writers in the present article have attempted to hypothesize over the formation of the suffix /-ast/; according to which /-ast/ has been derived from the gerund-making suffix /-išt/. It seems that at a particular period of time, the suffix /-išt/ began to occur extensively in onomatopoeias. On the other hand, a gerund-making type of /-ast/ (or perhaps /-ist/), has been seen in "Qorʼān-e Qods", an old manuscript written in southern Iran (Sīstān), which could be considered as the historical link between the Khorâsâni onomatopoeic suffix (/-ast/) and the southern one (i.e. /-ešt/).
Volume 9, Issue 37 (3-2021)
Abstract
The present article is a comparative study between folk Bakhtiari poetry and classical Persian literature which attempts to trace a number of Bakhtiari poetical items to classical Persian poetry by adopting a historical approach. These common items can be divided as follows: images and depictions, literary collocations, historio-literary allusions, and customs used to create imagery. Although in some cases these are mere accidental similarities, they seem to originate in the shared past of these people, especially due to the isolation of the Lurs from the written tradition of Persian literature that questions the possibility of direct borrowing. However, a number of elements of Luri poetry are undoubtedly taken from Persian literature. The influence of Persian literature is seen more clearly in Bakhtiari allusions to Iranian legends, particularly those of the Shahnameh of Ferdowsi. Finally, considering the deep and old relationship of Persian and Arabic literature, a comparison has been carried out between Bakhtiari poetry and the Muʻallaqāt - as an example of the earliest Arabic poems.
Introduction
Research Background
V. A. Zhukovsky (1922, translated into Farsi by Shafaghi and Dadras, 2017) was the first scholar to prepare the collection of Bakhtiari folk poems. At the same time, Zhukovsky has refrained from deliberation on the literary value of these materials.
Lorimer (1954) marked the major literary devices of Bakhtiari poetry in an article and criticized its literariness, but did not address the relevance between the Bakhtiari and Persian poetic contents.
Among Iranian scholars, the late Hossein Pejman Bakhtiari has referred to the meter of Bakhtiari poetry (see Davari, 1965, p. 28).
Dadras and Shafaghi (see Zhukovsky, 1922, translated into Farsi by Shafaghi and Dadras, 2017, pp. 179-213) have provided the Persian origins for the poetic expressions and contents seen in the Bakhtiari poems within the “Elaboration on Verses” section.
“The Images and Description of Beloved in Bakhtiariʼs Folk Poems” (Zaheri Abdeh Vand & Karimi Nouraldin Vand, 2019) is a remarkable paper among the recent studies, as it renders a comparative study of Persian poetry and Bakhtiari in a distinct subject of interest.
Goals, questions, and assumptions
Conversance with Bakhtiari literature may serve in the study of Persian literature by the virtue of two features. First, the Bakhtiari dialect is deemed one of the closest relatives of the Persian language. Given its geographical proximity to southwestern Iran as the lands of origins for Middle Persian, the historical study of the Bakhtiari dialect is crucial in unearthing the roots of New Persian (Dari) and its literature. Secondly, the nomadic life of these natives, their isolation from the urban societies, and the prevailing illiteracy among the earlier generations all have highlighted the relevance of conversance with the dialect. In essence, if a common literary element, for instance, is simultaneously observed in Lori and Persian literature in that case, the element could both serve as a testament to its long history, denoting the element's inheritance from a sole origin in these two languages. Conversely, the presence of element in both languages could be regarded as evidence of the Dari literature's hold on the remotest and most formidable lands of the nation.
Discussion
The common elements between the Bakhtiari and Persian poetries could be classified into the following categories.
1. Images and Depictions
The images and depictions imply imagery techniques that include similes, metaphors, metonymies, allusions, among others. For example, “likening a horse's ear to a dagger”, “bloody beard”, “partridge and hawk”, “caravan of sorrow”, “spear of sun”, “likening snow to a warrior”, “leopard's coloration”, “green dagger”, and so forth.
2. Collocations
The term “collocation” is regarded beyond its linguistic and literary meanings (see Shafiei Kadkani, 1998, "The Magic of Proximity"), within this study’s context. Accordingly, the term is used to signify the mere affiliation or synchronicity of particular words that have gained idiomatic status, the recurrences of which deemed striking in both Persian and Bakhtiari literature. One could argue that the following cases, except for one case (Baghdad and Tabriz), have been introduced into the Persian and Bakhtiari poetries from common origins, and Persian poetry acting as the origin of its Bakhtiari counterpart is far-fetched: čārpāy-i kōsa “thin-bearded beast of burden,” rastigārī az dard “salvation from pain,” gōr-i tang u tār “narrow and dark grave,” “Baghdad and Tabriz,” and tīr u taqdīr “arrow and destiny.”
3. Historical and literary references and allusions
These few cases designate that Iranian myths, particularly Ferdowsiʼs Shahnameh, have gained the most widespread recognition among the Iranian nationals and ethnic groups. In contrast, official and court literature were not much favored or familiar to this class. Among these allusions are “Rostam”, “Shirin and Farhad”, “Khosrow and Shirin”, “Bijan and Manijeh”, and “the Qizilbash.”
4. Customs
Inherently, cultural and indigenous customs and traditions cannot be contained within poetic contents, but here three ancient customs are referred to by anonymous Bakhtiari poets in the conception, listed as “hauling provisions for an army with a buffalo”, “beaver pelts”, and “lock of hair as a token”.
There is an extensive historical association between Persian and Arab literature and some Arabic elements pervade in Bakhtiari literature through Persian. The final part of the paper is devoted to themes common in Arabic and Bakhtiari literature. The Arabic evidence of this section is all taken from the Muʽallaqat (2011), the oldest selection of Arabic poetry.
Conclusion
These similarities between Persian literature and Bakhtiari poetry, despite mere coincidence at times, appear to be often rooted in the shared past of these nations. Given the isolation and remoteness of the Lur tribes, borrowing and adapting from Persian written literature are not much common in Bakhtiari literature. Nevertheless, some themes in Lori poetry are indeed taken from Persian literature. The impact of Persian literature is more evident in the allusions of Bakhtiari poems to Iranian myths, particularly Ferdowsi's Shahnameh, all of which presumably arising from oral origins.
References
Ayati, A. (trans) (2011). Muʽallaqat (The Suspended Poems). Soroush.
Davari, B. (1965). Bakhtyari proverbs (in Farsi). Tahoori Bookshop.
Lorimer, D. L. R. (1954). The popular verse of the Bakhtiāri of S. W. Persia – І. BSOAS, 16(3), 542-555.
Shafiei Kadkani, M. (1998). The magic of proximity (in Farsi). Bukhara, 2, 16-26.
Zaheri Abdeh Vand, I., & Karimi Nouraldin Vand, R. (2019). The images and description of beloved in Bakhtiariʼs folk poems (in Farsi). Culture and Folk Literature, 7(26), 101-128.
Introduction
Research Background
V. A. Zhukovsky (1922, translated into Farsi by Shafaghi and Dadras, 2017) was the first scholar to prepare the collection of Bakhtiari folk poems. At the same time, Zhukovsky has refrained from deliberation on the literary value of these materials.
Lorimer (1954) marked the major literary devices of Bakhtiari poetry in an article and criticized its literariness, but did not address the relevance between the Bakhtiari and Persian poetic contents.
Among Iranian scholars, the late Hossein Pejman Bakhtiari has referred to the meter of Bakhtiari poetry (see Davari, 1965, p. 28).
Dadras and Shafaghi (see Zhukovsky, 1922, translated into Farsi by Shafaghi and Dadras, 2017, pp. 179-213) have provided the Persian origins for the poetic expressions and contents seen in the Bakhtiari poems within the “Elaboration on Verses” section.
“The Images and Description of Beloved in Bakhtiariʼs Folk Poems” (Zaheri Abdeh Vand & Karimi Nouraldin Vand, 2019) is a remarkable paper among the recent studies, as it renders a comparative study of Persian poetry and Bakhtiari in a distinct subject of interest.
Goals, questions, and assumptions
Conversance with Bakhtiari literature may serve in the study of Persian literature by the virtue of two features. First, the Bakhtiari dialect is deemed one of the closest relatives of the Persian language. Given its geographical proximity to southwestern Iran as the lands of origins for Middle Persian, the historical study of the Bakhtiari dialect is crucial in unearthing the roots of New Persian (Dari) and its literature. Secondly, the nomadic life of these natives, their isolation from the urban societies, and the prevailing illiteracy among the earlier generations all have highlighted the relevance of conversance with the dialect. In essence, if a common literary element, for instance, is simultaneously observed in Lori and Persian literature in that case, the element could both serve as a testament to its long history, denoting the element's inheritance from a sole origin in these two languages. Conversely, the presence of element in both languages could be regarded as evidence of the Dari literature's hold on the remotest and most formidable lands of the nation.
Discussion
The common elements between the Bakhtiari and Persian poetries could be classified into the following categories.
1. Images and Depictions
The images and depictions imply imagery techniques that include similes, metaphors, metonymies, allusions, among others. For example, “likening a horse's ear to a dagger”, “bloody beard”, “partridge and hawk”, “caravan of sorrow”, “spear of sun”, “likening snow to a warrior”, “leopard's coloration”, “green dagger”, and so forth.
2. Collocations
The term “collocation” is regarded beyond its linguistic and literary meanings (see Shafiei Kadkani, 1998, "The Magic of Proximity"), within this study’s context. Accordingly, the term is used to signify the mere affiliation or synchronicity of particular words that have gained idiomatic status, the recurrences of which deemed striking in both Persian and Bakhtiari literature. One could argue that the following cases, except for one case (Baghdad and Tabriz), have been introduced into the Persian and Bakhtiari poetries from common origins, and Persian poetry acting as the origin of its Bakhtiari counterpart is far-fetched: čārpāy-i kōsa “thin-bearded beast of burden,” rastigārī az dard “salvation from pain,” gōr-i tang u tār “narrow and dark grave,” “Baghdad and Tabriz,” and tīr u taqdīr “arrow and destiny.”
3. Historical and literary references and allusions
These few cases designate that Iranian myths, particularly Ferdowsiʼs Shahnameh, have gained the most widespread recognition among the Iranian nationals and ethnic groups. In contrast, official and court literature were not much favored or familiar to this class. Among these allusions are “Rostam”, “Shirin and Farhad”, “Khosrow and Shirin”, “Bijan and Manijeh”, and “the Qizilbash.”
4. Customs
Inherently, cultural and indigenous customs and traditions cannot be contained within poetic contents, but here three ancient customs are referred to by anonymous Bakhtiari poets in the conception, listed as “hauling provisions for an army with a buffalo”, “beaver pelts”, and “lock of hair as a token”.
There is an extensive historical association between Persian and Arab literature and some Arabic elements pervade in Bakhtiari literature through Persian. The final part of the paper is devoted to themes common in Arabic and Bakhtiari literature. The Arabic evidence of this section is all taken from the Muʽallaqat (2011), the oldest selection of Arabic poetry.
Conclusion
These similarities between Persian literature and Bakhtiari poetry, despite mere coincidence at times, appear to be often rooted in the shared past of these nations. Given the isolation and remoteness of the Lur tribes, borrowing and adapting from Persian written literature are not much common in Bakhtiari literature. Nevertheless, some themes in Lori poetry are indeed taken from Persian literature. The impact of Persian literature is more evident in the allusions of Bakhtiari poems to Iranian myths, particularly Ferdowsi's Shahnameh, all of which presumably arising from oral origins.
References
Ayati, A. (trans) (2011). Muʽallaqat (The Suspended Poems). Soroush.
Davari, B. (1965). Bakhtyari proverbs (in Farsi). Tahoori Bookshop.
Lorimer, D. L. R. (1954). The popular verse of the Bakhtiāri of S. W. Persia – І. BSOAS, 16(3), 542-555.
Shafiei Kadkani, M. (1998). The magic of proximity (in Farsi). Bukhara, 2, 16-26.
Zaheri Abdeh Vand, I., & Karimi Nouraldin Vand, R. (2019). The images and description of beloved in Bakhtiariʼs folk poems (in Farsi). Culture and Folk Literature, 7(26), 101-128.
Zhukovsky, V. A. (2017). Materials for the study of Bakhtiari dialect (translated into Farsi and edited by Mehdi Dadras and Maryam Shafaghi). Allameh Tabatabaʼi University Press.
Volume 10, Issue 4 (Vol.10, No.4, (Articles in Persian) 2019)
Abstract
Conceptual blending is one of the semantic approaches that concentrates on appearance and explanation of emergent concept or structure. Four mental spaces (at least two input spaces, a generic space and a blending space) have been proposed in this theory and to represent the emergent concepts or structures, we need to explain the relations between these spaces, inner-space and outer-space mapping, selective projection, composition, completion and elaboration. Conceptual metaphor and mental spaces are the inspiring theories for conceptual blending theories. Then, how to understand and infer the blending process to conclude in emergent structure and also theoretical needs to conceptual blending, based on its background, are the motives for the present study. To accomplish this, adequacy of conceptual blending in representing concepts that is activated while conceptualizing is reevaluated through some examples from Persian data (linguistic or even non-linguistic). The examples are taken from a variety of sources namely television advertisements, everyday expressions people use in their interactions, corpus data (Dadegan) and so on to explain the theory as well as possible. These data were analyzed based on four types of conceptual blending networks including simplex network, mirror network, single-scope network and double-scope network. For what is new in this research, we can say that not so many studies have been done in Persian using this theory and so rarely they have analyzed the data by illustrating them through the networks. As a matter of fact, if some studies have been taken place, they usually just sufficed to explain them. In addition, the outcome of the research on Persian provides the Persian data to be used in natural language processing specially in semantic scope. The results evince that using dynamic conceptualization in mental spaces, rejecting one-way and single mapping, applying selective projections, no being necessary to exist a counterpart for every element in mental spaces and not considering mental functions separate are all features that strengthen the adequacy of explanations of conceptual blending.
Seyyed Mehdi Dadras,
Volume 14, Issue 55 (Fall 2021)
Volume 14, Issue 55 (Fall 2021)
Abstract
Abstract
Sufi narratives are ever susceptive to psychoanalytic studies per the extent of their detailed experiences and also their main function, which is to incite a kind of “mystical experience” in the reader. Accordingly, the present study attempts to introduce a novel classification of these narratives in line with the psychoanalytic concept of “transference”. In this classification, the selection of Sufi narratives and the anecdotes of Asrār-al-Tawḥid in particular, are regarded as a macro-narrative that depicts the process of psychotherapy with a focus on the concept of transference. Each micro-narrative could be categorized under one of the stages involved within the process. In this point of view, the function of most of the anecdotal narratives (Taḍkiras) is apt to be seen as corresponding to one or a number of these stages. In effect, the reader of a single text encounters all these stages in different ways, albeit in a non-linear process, by the end of the reading. These stages, defined by reference to Freudʼs views and his structuralist follower, Lacan's, are listed as: 1) establishing the subject supposed to know, 2) resistance/denial, 3) the random object of the sign, and 4) mission. Yet, the choice of Asrār al-Tawḥid in this case study has been due to several reasons, including the inclusion of morer diverse narratives than other anecdotal narratives as well as the profound impact of this text on the later Sufi narratives.
Extended Abstract
Introduction: Farzi and Pourkhaleghi Chatroudi (2009) have studied “the imaginaryˮ and “the realˮ in the personality of “Harun al-Rashid”, which is relevant to some remarks of this study. Paul (2014, translated by Ghafoori, 2016, p. 28) has implicitly highlighted the status similarity between the psychoanalyst and “walī” i.e. Sufi master. Dehghani Yazdeli and Edraki (2019, p. 149) have adopted the term “impulse” to refer to the stimulus for the evolution of narrative characters, which is corresponding to the interpretation of “the random object of the sign” in this study. Barati Khansari and Ebnali Charmhini (2020, p. 287) have referred to the “occult knowledge of the helping person” in Proppʼs views, which is linked to the concept of the “subject supposed to know,” in the present study.
Goals, Questions, Assumptions: The present discussion is subject to the reader-response psychological critique. In terms of psychoanalytic critique, the anecdote genre occupies a unique status within the Sufi texts. In the present article, the collection of Sufi narratives is regarded as a macro-narrative that depicts the process of psychotherapy with a focus on the concept of “transference,” and each micro-narrative is categorized as one of the stages involved in this process.
Discussion: Classification of Narratives
1. Establishing the Subject Supposed to Know
The subject supposed to know (cf. Evans, 2006, p. 214) is, in fact, the psychoanalyst himself/herself, to whom the patient attributes such authority. The main function of many Sufi narratives is to establish the very subject. These narratives are divided into two groups: (1) Narratives in which the mystic conceals his identity from a common persona, and the person never recognizes the identity and name of the mystic. (2) Narrations in which the common persona recognizes the identity of the mystic by the denouement of the narrative. In the first category’s narratives, the mystical enjoyment and experience pertain solely to the “mystic” and the “reader.” In such narratives, the mystic/reader perceives the happenings from the level of the “absolute conscious,” i.e. God. In the second category’s narratives, the common persona also partakes in this mystical enjoyment and experience.
2. Resistance/Denial
For Lacan, resistance pertains to the “the imaginary.” The Sufiʼs aim in provoking denial in the disciple is to solidify the subject supposed to know. The author distinguishes two distinct patterns in resistance-oriented narratives: (1) “I know it is legitimate, but I do not do it.” In this model, the Sufi acts or speaks against common sense or custom or the authority of Sharia. (2) “I know it is illegitimate, but I do it.” Such narratives often include Malamati themes.
3. Random Object of the Sign
At this point, the resistance is broken and the object enters the signifying chain. The Aristotelian interpretation of this incident is “anagnorisis,” which implies the “transition from ignorance to knowledge” (Payendeh, 2018, p. 72). Lacan upholds two types of knowledge, namely the imaginary knowledge and symbolic knowledge (Evans, 2006, p. 96), the former of which pertains to the ego and the latter to the subject (ibid.); and achieving the latter is deemed as the aim of psychoanalysis. The only means of achieving this knowledge is through a particular form of speech designated as “free association” (ibid.). From a mystical point of view, the individual is pre-guided too, and the mystic presents the individual simply with random objects that act as the signifier of “that sign.” In many Sufi narratives, a particular theme is portrayed: the object sent by the mystic is regarded as a sign from God, leading to the transformation of the individual.
4. Mission
At this stage, the therapy/transformation process concludes and the individual’s pursuit/mission begins. The hero of such narratives is not a commoner on the verge of a spiritual revolution, but a mystic who has risen as the Caliph of God and bestows meaning upon creation and people’s deeds with his presence and effort, as the master signifier. According to Lacan, the mystic has evolved into a subject who fills the void of “the big Other”.
Conclusion: In classification and adaptation of the narratives to the psychoanalytic stages (both Freudian and Lacanian), the author highlights the association of each stage with the concept of “transference” - either as its preparation or consequence. Altogether, the study examines the entirety of the Asrār al-Tawḥidʼs narratives from the perspective of a single process (psychoanalysis), in which each narrative represents a fragment of the macro-narrative. The main function of the text in such a view is evoking the mystical experience in the reader, rediscovering symbolic knowledge, guiding, and ultimately, reminding one of one’s mission.
Sufi narratives are ever susceptive to psychoanalytic studies per the extent of their detailed experiences and also their main function, which is to incite a kind of “mystical experience” in the reader. Accordingly, the present study attempts to introduce a novel classification of these narratives in line with the psychoanalytic concept of “transference”. In this classification, the selection of Sufi narratives and the anecdotes of Asrār-al-Tawḥid in particular, are regarded as a macro-narrative that depicts the process of psychotherapy with a focus on the concept of transference. Each micro-narrative could be categorized under one of the stages involved within the process. In this point of view, the function of most of the anecdotal narratives (Taḍkiras) is apt to be seen as corresponding to one or a number of these stages. In effect, the reader of a single text encounters all these stages in different ways, albeit in a non-linear process, by the end of the reading. These stages, defined by reference to Freudʼs views and his structuralist follower, Lacan's, are listed as: 1) establishing the subject supposed to know, 2) resistance/denial, 3) the random object of the sign, and 4) mission. Yet, the choice of Asrār al-Tawḥid in this case study has been due to several reasons, including the inclusion of morer diverse narratives than other anecdotal narratives as well as the profound impact of this text on the later Sufi narratives.
Extended Abstract
Introduction: Farzi and Pourkhaleghi Chatroudi (2009) have studied “the imaginaryˮ and “the realˮ in the personality of “Harun al-Rashid”, which is relevant to some remarks of this study. Paul (2014, translated by Ghafoori, 2016, p. 28) has implicitly highlighted the status similarity between the psychoanalyst and “walī” i.e. Sufi master. Dehghani Yazdeli and Edraki (2019, p. 149) have adopted the term “impulse” to refer to the stimulus for the evolution of narrative characters, which is corresponding to the interpretation of “the random object of the sign” in this study. Barati Khansari and Ebnali Charmhini (2020, p. 287) have referred to the “occult knowledge of the helping person” in Proppʼs views, which is linked to the concept of the “subject supposed to know,” in the present study.
Goals, Questions, Assumptions: The present discussion is subject to the reader-response psychological critique. In terms of psychoanalytic critique, the anecdote genre occupies a unique status within the Sufi texts. In the present article, the collection of Sufi narratives is regarded as a macro-narrative that depicts the process of psychotherapy with a focus on the concept of “transference,” and each micro-narrative is categorized as one of the stages involved in this process.
Discussion: Classification of Narratives
1. Establishing the Subject Supposed to Know
The subject supposed to know (cf. Evans, 2006, p. 214) is, in fact, the psychoanalyst himself/herself, to whom the patient attributes such authority. The main function of many Sufi narratives is to establish the very subject. These narratives are divided into two groups: (1) Narratives in which the mystic conceals his identity from a common persona, and the person never recognizes the identity and name of the mystic. (2) Narrations in which the common persona recognizes the identity of the mystic by the denouement of the narrative. In the first category’s narratives, the mystical enjoyment and experience pertain solely to the “mystic” and the “reader.” In such narratives, the mystic/reader perceives the happenings from the level of the “absolute conscious,” i.e. God. In the second category’s narratives, the common persona also partakes in this mystical enjoyment and experience.
2. Resistance/Denial
For Lacan, resistance pertains to the “the imaginary.” The Sufiʼs aim in provoking denial in the disciple is to solidify the subject supposed to know. The author distinguishes two distinct patterns in resistance-oriented narratives: (1) “I know it is legitimate, but I do not do it.” In this model, the Sufi acts or speaks against common sense or custom or the authority of Sharia. (2) “I know it is illegitimate, but I do it.” Such narratives often include Malamati themes.
3. Random Object of the Sign
At this point, the resistance is broken and the object enters the signifying chain. The Aristotelian interpretation of this incident is “anagnorisis,” which implies the “transition from ignorance to knowledge” (Payendeh, 2018, p. 72). Lacan upholds two types of knowledge, namely the imaginary knowledge and symbolic knowledge (Evans, 2006, p. 96), the former of which pertains to the ego and the latter to the subject (ibid.); and achieving the latter is deemed as the aim of psychoanalysis. The only means of achieving this knowledge is through a particular form of speech designated as “free association” (ibid.). From a mystical point of view, the individual is pre-guided too, and the mystic presents the individual simply with random objects that act as the signifier of “that sign.” In many Sufi narratives, a particular theme is portrayed: the object sent by the mystic is regarded as a sign from God, leading to the transformation of the individual.
4. Mission
At this stage, the therapy/transformation process concludes and the individual’s pursuit/mission begins. The hero of such narratives is not a commoner on the verge of a spiritual revolution, but a mystic who has risen as the Caliph of God and bestows meaning upon creation and people’s deeds with his presence and effort, as the master signifier. According to Lacan, the mystic has evolved into a subject who fills the void of “the big Other”.
Conclusion: In classification and adaptation of the narratives to the psychoanalytic stages (both Freudian and Lacanian), the author highlights the association of each stage with the concept of “transference” - either as its preparation or consequence. Altogether, the study examines the entirety of the Asrār al-Tawḥidʼs narratives from the perspective of a single process (psychoanalysis), in which each narrative represents a fragment of the macro-narrative. The main function of the text in such a view is evoking the mystical experience in the reader, rediscovering symbolic knowledge, guiding, and ultimately, reminding one of one’s mission.
Seyyed Mehdi Dadras,
Volume 15, Issue 59 (Fall 2022)
Volume 15, Issue 59 (Fall 2022)
Abstract
The present paper compares the principles of traditional Iranian dream interpretation and psychoanalytical dream interpretation with an emphasis on Sigmund Freud's views. The studies previously dealt with the Islamic dream-books have primarily focused on the historical, literary, codicological, philosophical, and social aspects of these texts. However, some researchers have alluded to psychoanalytical considerations of their authors. In addition to collecting these hints, this study quotes examples of Persian dream-books as evidence for many psychoanalytical terms about dream interpretation. These materials and findings indicate the considerable similarity between modern psychoanalysis and early dream interpretation in principles and details. For instance, similar philosophical and professional principles have been observed in early dream interpretation and psychoanalysis schools, both providing a similar description of the functions and production processes of dreams. Following Lacanian psychoanalysis, the author discusses the various types of metaphor and metonymy and explores the sources of some rare metaphorical themes in Dari poetry.
Extended Abstract
Literature Review
Freud (1900: 123-124) points to Arab dream interpreters whose methodology relied on inquiring about the dream. Moreover, Lamoreaux (2002) considers Islamic dream interpretation a subset of psychology. However, he regards the attempts to equate it with psychoanalysis as unjustifiable (Kahana-Smilansky, 2014: 141). On the other hand, Bulkey (2002: 6) sees some similarities between Ibn Sirin’s doctrine of interpreting dreams based on the dreamer’s personal attributes and Western psychologists. It should be mentioned though that Afrasiyabi and Komeili (2005: 139) argue that using metaphors and idioms to interpret dreams is not limited to Islamic dream interpretation. Contemporary psychoanalysts, too, employ it in interpreting dreams (ibid: 141).
Goals, Questions, Assumptions
Traditional dream interpretation is wholly different from modern psychoanalysis. It has more to do with astrology, fortune-telling, and prediction rather than therapeutic functions. Contrary to psychoanalysis, traditional dream interpretation is forward-looking. Nevertheless, from its contents, the outline of a pseudo-psychoanalysis emerges.
Main Discussion
Traditional Dream Interpretation and Psychoanalysis was contrasted in the study and the findings are presented. Joint Philosophical Foundations include 1) The Interpretability of Dreams; 2) Recognizing the Divergence among Interpretations. Joint Professional Principles could be categorized in three sections: 1) scientific and ethical sensibilities; 2) relying on the dreamer’s biography; and 3) memorizing dreams through practice. Moreover, it is found that the functions of dreams can be categorized in four aspects. The first category is “compensation aspect”. The interpretation of many dreams or dream elements in interpretation texts can be categorized into one of the following elements that embody the aspirations of the peoples of those eras. For instance, “taking a wife,” “purchasing a bondwoman,” “husband,” “son,” and “property”. The second aspect is “warning aspect”. Even though these interpretations are mostly predictive, they can reflect the dreamer’s current circumstances which can be altered upon their awareness and intervention. The third one is “sexual aspect”. This aspect is apparent in the symbology of dream interpretation. The fourth aspect is “problem-solving”. In the following statement, the narrator seems to have received the answer to his religious questions in his sleep: “When I looked carefully, it was Ali ibn Abi Talib ... He posed four to five questions. Then he gestured at the Prophet Mohammad ... that ... he answers correctly” (Tiflisi, 2009: 219). Furthermore, it is discissed that dreams can have three specific functions. 1. Condensation: Metaphors are instances of condensation that appear in dreams. Paradoxical descriptions are forms of compression. 2. Displacement: Metonymy is an example of displacement. 3. representation/ dramatization:
Idioms, conceptual metaphors and converting words into images, which are more etymologic, constitute the main embodiments of representation in dreams.
Based on Freud’s view, dreams are seen as unconscious symptoms and they have been analyzed based on Freud’s concepts and terms. 1. Freudian Slip: Paying attention to homophony and other phonetic similarities implies the crude understanding and discerning of slips on the part of the traditional dream interpreters. 2. Psychic Determinism: In Islamic literature, “nightmares of the fall” attributed to Pharaoh and Nimrod and others reflect the determinism that pushes the dreamer toward his eventual fate. The traditional dream interpretation abounds with the themes of “escaping the dream” or “welcoming the dream”. 3. False Memory Syndrome: The following statement can be taken to mean that the interpreter is the one who constructs the meaning of the dream that leads us to believe something that is a construct of his mind: "The dream follows the dreamer's interpretation... and ends and is proved with the interpreter's interpretation (ibid: Altahbir/ 40-41). 4. Free Association: Take, for instance, the following evidence: "If a man dreams that he is wearing garments made of Bord or Washy... he had no choice but to speak words in it because there were lines written on him, and the lines are words" (ibid: 98). 5. Psychosomatic Ailments.
Based on the analysis, the linguistic implications of the dreams have also been scrutinized. These implications constitute the link that connects Freudian psychoanalysis with Lacanian psychoanalysis. They include metaphor (a large segment of the corpus on dream interpretation simply provides a list of dream metaphors, e.g., “sunshine: the king”, “judge: God”), conceptual metaphors (For instance, behind the following traditional terms lies the metaphor “religion is a way”: “the right path”), and metonymy (For example: “crown: kinghood”; “pen: science”; “camel: Arab man”).
Conclusion
In this paper, the author sought to extract the psychoanalytic core of dream interpretation texts, comparing it with the idioms of psychoanalytic dream interpretation to underscore the accurate interpretations and precision of Muslim interpreters.
Volume 19, Issue 124 (June 2022)
Abstract
The purpose of this study is modeling and the effect of economic shocks on stock returns of food industry during the period 2009 to 2020. In this research, the optimal macroeconomic variables on the stock returns of food companies are modeled using the genetic algorithm approximation function method and then the impulses and shocks of macroeconomic variables affecting the stock returns of food industries are analyzed by Auto regression method has been analyzed. Initially, using the genetic function approximation algorithm, four variables of OPEC oil price, liquidity volume, land price and stock price index were identified among the eight macroeconomic variables as influential variables in the optimal regression model. OPEC oil prices and land prices have a negative and significant effect on the stock returns of food companies, while the volume of liquidity and stock price index have a positive and significant effect on the stock returns of food companies. Given the response impulse functions, the stock return reaction to OPEC oil prices and liquidity was initially positive. In the analysis of variance method, the largest share is due to the shock of the food industry stock returns to itself, followed by the volume of liquidity. Given the positive impact of liquidity on the stock returns of food industry companies, it is suggested that policy makers and planners to implement policies to increase the volume of liquidity to food industry companies in order to develop food industry investment.
Volume 25, Issue 2 (Summer 2021)
Abstract
1.Introduction
“Crops” account for the bulk of foreign trade in agriculture and a major share of the household basket. Therefore, issues related to maintaining the production capacity and economic potential of this sub-sector can affect the country's economy. Cultivation area is one of the important dimensions of the agricultural process that the beneficiary can make the best use of this cultivation area by using science, knowledge and technology, and get a satisfactory product. In this article, we try to examine the effects of economic variables on the crops area in six provinces of Iran, which are geographically adjacent to each other. Based on the information obtained from the study of the subject records, the present study is the first study in terms of subject and method that has been done with the method of spatial econometrics in the country.
2.Methodology
In this study, spatial data model has been used to investigate the economic factors affecting the crop area in six provinces of Iran that had a dry climate in the period 2013-2018. The scope of this research is Isfahan, Sistan and Baluchestan, Fars, Kerman, Hormozgan and Yazd provinces. The main issue of the research was examined in the form of spatial analysis. According to the theoretical foundations and model of spatial econometrics, the model of this research is Spatial Durbin Model. Also in this study, the direct effects and indirect effects of explanatory variables were estimated.
3. Results and Discussion
The results of spatial durbin model analysis showed that income distribution in rural areas, income distribution in urban areas, inflation rate, unemployment rate, urbanization rate, youth population ratio, economic participation rate and gross domestic product are factors affecting the crop area in the provinces under review. The results also indicate the significance of direct effects and overflow effects based on indirect effects.
4.Conclusion
In government support services, attention should be paid to the characteristics of farmers' land, such as the area under cultivation, tools and equipment of farms. Given that the youth ratio has a positive and significant effect on the level of cultivation, it is recommended to managers and planners of the agricultural sector. For more youth to participate in the agricultural sector, support, arrangements and incentives should be provided to provide more production.
Based on the results of this study on the level of cultivation and the significant effect of this factor on agricultural production, people and officials are advised to try to maintain and exploit reasonable land suitable for agriculture, because the revitalization and enrichment of land that has been repeatedly cultivated and cultivated. Made from minerals and salts, it is very expensive.
Keywords: spatial analysis, economic factors, use systems, crops, crop area.
“Crops” account for the bulk of foreign trade in agriculture and a major share of the household basket. Therefore, issues related to maintaining the production capacity and economic potential of this sub-sector can affect the country's economy. Cultivation area is one of the important dimensions of the agricultural process that the beneficiary can make the best use of this cultivation area by using science, knowledge and technology, and get a satisfactory product. In this article, we try to examine the effects of economic variables on the crops area in six provinces of Iran, which are geographically adjacent to each other. Based on the information obtained from the study of the subject records, the present study is the first study in terms of subject and method that has been done with the method of spatial econometrics in the country.
2.Methodology
In this study, spatial data model has been used to investigate the economic factors affecting the crop area in six provinces of Iran that had a dry climate in the period 2013-2018. The scope of this research is Isfahan, Sistan and Baluchestan, Fars, Kerman, Hormozgan and Yazd provinces. The main issue of the research was examined in the form of spatial analysis. According to the theoretical foundations and model of spatial econometrics, the model of this research is Spatial Durbin Model. Also in this study, the direct effects and indirect effects of explanatory variables were estimated.
3. Results and Discussion
The results of spatial durbin model analysis showed that income distribution in rural areas, income distribution in urban areas, inflation rate, unemployment rate, urbanization rate, youth population ratio, economic participation rate and gross domestic product are factors affecting the crop area in the provinces under review. The results also indicate the significance of direct effects and overflow effects based on indirect effects.
4.Conclusion
In government support services, attention should be paid to the characteristics of farmers' land, such as the area under cultivation, tools and equipment of farms. Given that the youth ratio has a positive and significant effect on the level of cultivation, it is recommended to managers and planners of the agricultural sector. For more youth to participate in the agricultural sector, support, arrangements and incentives should be provided to provide more production.
Based on the results of this study on the level of cultivation and the significant effect of this factor on agricultural production, people and officials are advised to try to maintain and exploit reasonable land suitable for agriculture, because the revitalization and enrichment of land that has been repeatedly cultivated and cultivated. Made from minerals and salts, it is very expensive.
Keywords: spatial analysis, economic factors, use systems, crops, crop area.
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