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Showing 6 results for Rezvanian
Volume 6, Issue 22 (10-2018)
Abstract
Human needs Formalizes each new type of language. In eighty decade expanded Argot in human every speaking that targeted religions, polity & gender taboos and mixed with modern problems. Resulting of cause of cultural studded may be analysis by Cultural Studies .For lexicography field impractical linguistics noticed only inner entry of same lexicon and fields of historic, sociology, politic arn’t notable but cultural studies with interdisciplinary way and equal vision to formal language & common opens the atmosphere to show the informal language in formal institutional. This essay attempts with content analysis survey literal & topic eighty decade in five sours of books & lexicons that have sow Argot. For finds cause of Argot are expanding free time entering IT & technology be hidden in virtual spade & expand of Soap Opera in Eight Decade. Without misconstruing survey enters of Argot words without taboo to national language can boost formal language.
Volume 12, Issue 60 (12-2024)
Abstract
Folk literature, including oral stories and folk poetry, are open narratives that each narrator uses according to his or her own intent. This genre, however, for reasons such as its humiliating title, the simplicity of the images, the use of the language of the masses, and elitism Persian literature, has not received much attention. In the constitutional period, however, with the change of the paradigm, of course, it was considered for political purposes and appeared as a rival discourse against the thousand-year-old discourse of classical literature. Folk literature was a constantly neglected "other" voice that found an unexpected opportunity to be heard in the new discourse. One of the poets who used this capacity to advance his political and ideological goals is Ahmad Shamloo. After Nima and perhaps more than him, Shamloo is the most prominent poet who has brought the realm of poetry into the public area in various ways; without neglecting the noble aspect of poetry. This approach is of course the result of his theory of literature, which considers it a social duty and commitment to justice and awakening the masses of people and raising children against oppression and injustice; therefore, by using the special codes of the mass people and children's legends, whether in the form of folklore poetry based on folk tales and legends or slang words and even compiling an Ketab e Koocheh, he has attempted to consolidate this ideology. This study, with the approach of cultural studies, reflects on the two contradictory sides of his metaphorical use of language and folk poetry: 1. Deconstructing the elitist approach to literature through defamiliarization with folk poetry, 2. Shamloo's use of children's language and discourse in folk poetry, which implies the sameness of the mass and the child and the need to be guided and led by a saviour.
Research Background
Research related to this study falls into two separate categories: 1. politics in Shamloo’s poetry, that sometimes contradictory views have been raised, only two cases are mentioned: Kamalizadeh (2016) in the book Politics in Modern Poetry, has addressed the two poems examined in this article solely in terms of the poet’s position and his political message, and Qaragozlou (2017) in the book of Tarikh e Talkh, which, of course, seems to have another definition of political poetry; he considers Shamloo’s Qat’nameh as a social thought that is different from political poetry.
A few researchers have also exclusively studied his folklore poetry; such as Salajeqeh (2010) in which she has examined the components of “travel and search” in two other folklore poems by Shamloo; in this study, “Baroon” and “The Story of a Man Who Had No Lips” are examined.
Kafashi (2011) has examined two poems by Shamloo. As its title shows, the study has no research problem. Furthermore, the research method is not scientific. Bahrampour (2010) has also examined Shamloo's four poems, in the category of folkloric poems that are reinterpretations of popular literature, a reinterpretation that in fact creates a neo-fiction and focuses on the role of “human being”.
Other works that have paid attention to the political themes of Shamloo's poetry have not addressed how it is integrated with folk poetry, and in particular the role of ideology as a central signifier or determining element, which is the subject of this study.
Goals, questions, and assumptions
The aim of this investigation is to explain the role and function of ideology in the aesthetics of Shamloo's folkloric-children's poetry, which, by referring to the theory of cultural studies and semiotics, addresses the semantic capacity and implications of this type of poetry. It answers these questions:
1. Why did Shamloo write folkloric-children's poetry alongside his formal poetry?
2. What is the function of this type of poetry and what are the semantic implications of its form?
The article's assumption was that this type of poetry was written to promote leftist ideology, but cultural studies theory emphasizes the prominence of the role of mass culture and the deconstruction of elite culture in literature.
Conclusion
Shamloo believed that in order to understand the literature of a land, one must be familiar with the language and culture of the masses of the people, and he considered this to be the beginning of such understanding. Moreover, his populist approach, which was the result of his lived experience and meetings and gatherings with the masses of people from different ethnicities and minorities, was not without influence in his connection with the Tudeh Party, but after breaking away from the party, he also took advantage of this vast opportunity to spread socialist ideas. Although Shamloo used vernacular in all of his poems, both this general use and his folk poetry simultaneously have a political function from the perspective of language, aesthetics, and content: 1. Contrasting the uncultured language of the people against the noble and refined language of classical poetry, 2. Contrasting the non-literary language of the people against the polished language of the Romantic poetry of the 1950s and the language of the New Wave (Mowj e No) poets of the 1960s, 3. The use of children's language, form, and music in political folk poetry with ideological and idealistic goals that implicitly imply the ignorance of both and require the awakening of the poet as a savior, 4. Breaking the monopoly of poetry's audience from the elite to the masses and summoning new audiences for poetry, namely children, in order to create a generation to fight oppression.
Research Background
Research related to this study falls into two separate categories: 1. politics in Shamloo’s poetry, that sometimes contradictory views have been raised, only two cases are mentioned: Kamalizadeh (2016) in the book Politics in Modern Poetry, has addressed the two poems examined in this article solely in terms of the poet’s position and his political message, and Qaragozlou (2017) in the book of Tarikh e Talkh, which, of course, seems to have another definition of political poetry; he considers Shamloo’s Qat’nameh as a social thought that is different from political poetry.
A few researchers have also exclusively studied his folklore poetry; such as Salajeqeh (2010) in which she has examined the components of “travel and search” in two other folklore poems by Shamloo; in this study, “Baroon” and “The Story of a Man Who Had No Lips” are examined.
Kafashi (2011) has examined two poems by Shamloo. As its title shows, the study has no research problem. Furthermore, the research method is not scientific. Bahrampour (2010) has also examined Shamloo's four poems, in the category of folkloric poems that are reinterpretations of popular literature, a reinterpretation that in fact creates a neo-fiction and focuses on the role of “human being”.
Other works that have paid attention to the political themes of Shamloo's poetry have not addressed how it is integrated with folk poetry, and in particular the role of ideology as a central signifier or determining element, which is the subject of this study.
Goals, questions, and assumptions
The aim of this investigation is to explain the role and function of ideology in the aesthetics of Shamloo's folkloric-children's poetry, which, by referring to the theory of cultural studies and semiotics, addresses the semantic capacity and implications of this type of poetry. It answers these questions:
1. Why did Shamloo write folkloric-children's poetry alongside his formal poetry?
2. What is the function of this type of poetry and what are the semantic implications of its form?
The article's assumption was that this type of poetry was written to promote leftist ideology, but cultural studies theory emphasizes the prominence of the role of mass culture and the deconstruction of elite culture in literature.
Conclusion
Shamloo believed that in order to understand the literature of a land, one must be familiar with the language and culture of the masses of the people, and he considered this to be the beginning of such understanding. Moreover, his populist approach, which was the result of his lived experience and meetings and gatherings with the masses of people from different ethnicities and minorities, was not without influence in his connection with the Tudeh Party, but after breaking away from the party, he also took advantage of this vast opportunity to spread socialist ideas. Although Shamloo used vernacular in all of his poems, both this general use and his folk poetry simultaneously have a political function from the perspective of language, aesthetics, and content: 1. Contrasting the uncultured language of the people against the noble and refined language of classical poetry, 2. Contrasting the non-literary language of the people against the polished language of the Romantic poetry of the 1950s and the language of the New Wave (Mowj e No) poets of the 1960s, 3. The use of children's language, form, and music in political folk poetry with ideological and idealistic goals that implicitly imply the ignorance of both and require the awakening of the poet as a savior, 4. Breaking the monopoly of poetry's audience from the elite to the masses and summoning new audiences for poetry, namely children, in order to create a generation to fight oppression.
Ghodsieh Rezvanian, Jafar Rezapour,
Volume 16, Issue 62 (Summer 2023)
Volume 16, Issue 62 (Summer 2023)
Abstract
If we consider language not as a mirror reflecting struggles, but as the subject and tool of struggles, then we should use the signifier of discourse, which makes the concepts of power and language understandable in a continuous and inseparable conceptual entanglement. This article aims to analyze the text of Tarikh-e Beyhaqi as one of the most influential classical texts of Persian literature with a discursive method. In other words, by placing this text in its discursive context and its dialectical relationship with power, and understanding this text as the field of conflict between powers and conflicting discourses of society, a new understanding of it can be achieved. In order to achieve this goal, Fairclough's critical discourse analysis method is used to perform micro-textual analysis, and Laclau and Mouffe's discourse theory is used to perform macro-discourse analysis of Bayhaghi era. The text of Tarikh-e Beyhaqi, as shown, does not reflect the true struggle, but itself, is part of the struggle process. This text is influenced by the chain of ruling discourses and is used against peripheral discourses. Tarikh-e Beyhaqi, under the influence of the discourse that pulls the bipolar mind of the text to a directional representation of the flow of affairs, highlights the ruling discourses and marginalizes the peripheral discourses.
Extended Abstract
Introduction
Discourse is a special way of understanding the world, a special understanding and a special way of speaking that pushes other possible ways of understanding the world to the sidelines by highlighting itself. In fact, language - which is the common thread of all different discourses - is structured in the framework of formats that are governed by ideological disciplines. These structured formats - which are discourses - are fighting in an irreconcilable way to reach the hegemonic position in the whole society. If we consider language not as a mirror reflecting struggles, but as the subject and tool of struggles, then we should use the signifier of discourse, which makes the concepts of power and language understandable in a continuous and inseparable conceptual entanglement.
Methodology
This article aims to analyze the text of Tarikh-e Beyhaqi as one of the most influential classical texts of Persian literature with a discursive method. In other words, by placing this text in its discursive context and its dialectical relationship with power, and understanding this text as the field of conflict between powers and conflicting discourses of society, a new understanding of it can be achieved. In order to achieve this goal, Fairclough's critical discourse analysis method is used to perform micro-textual analysis, and Laclau and Mouffe's discourse theory is used to perform macro-discourse analysis of Bayhaghi era. Due to the expanse of the text of the book, and the limitation of the article, only one theoretical topic (sermon) and two historical-fictional topics (the story of Afshin and Budolaf - and the nobles of Ray's response to Sultan Masoud) have been selected for analysis.
Discussion and conclusion
The sermon presents three parables comparing: the kingdom of Alexander and Ardashir Sassanid, the rise of the Ghaznavids, not having the privilege of the Iranian race, and comparing the hierarchy of the government structure with the human body, and in all three by justifying and giving priority to the Ghaznavid rulers, it marginalizes the competing discourse. In two historical-fictional stories, the story of Afshin and Budolaf, which has a very strong narrative aspect and is therefore very influential, has been chosen to explain the bipolar mentality and highlight Us and make Them alien. "Them" in this story is a racial alienation, which is indeed Afshin, the general of army of the Caliphate, but of Iranian race. In the story of the nobles of Ray's response to Sultan Masoud and their devotion to him, the fear and ingratitude of the people make the Ghaznavid rulers and Sunnid discourse stand out and marginalize Al-e Bouyeh rulers and Shia discourse.
The text of Tarikh-e Beyhaqi, as shown, does not reflect the true struggle, but itself, is part of the struggle process. This text is influenced by the chain of ruling discourses and is used against peripheral discourses. Tarikh-e Beyhaqi, under the influence of the discourse that pulls the bipolar mind of the text to a directional representation of the flow of affairs, highlights the ruling discourses and marginalizes the peripheral discourses.
Extended Abstract
Introduction
Discourse is a special way of understanding the world, a special understanding and a special way of speaking that pushes other possible ways of understanding the world to the sidelines by highlighting itself. In fact, language - which is the common thread of all different discourses - is structured in the framework of formats that are governed by ideological disciplines. These structured formats - which are discourses - are fighting in an irreconcilable way to reach the hegemonic position in the whole society. If we consider language not as a mirror reflecting struggles, but as the subject and tool of struggles, then we should use the signifier of discourse, which makes the concepts of power and language understandable in a continuous and inseparable conceptual entanglement.
Methodology
This article aims to analyze the text of Tarikh-e Beyhaqi as one of the most influential classical texts of Persian literature with a discursive method. In other words, by placing this text in its discursive context and its dialectical relationship with power, and understanding this text as the field of conflict between powers and conflicting discourses of society, a new understanding of it can be achieved. In order to achieve this goal, Fairclough's critical discourse analysis method is used to perform micro-textual analysis, and Laclau and Mouffe's discourse theory is used to perform macro-discourse analysis of Bayhaghi era. Due to the expanse of the text of the book, and the limitation of the article, only one theoretical topic (sermon) and two historical-fictional topics (the story of Afshin and Budolaf - and the nobles of Ray's response to Sultan Masoud) have been selected for analysis.
Discussion and conclusion
The sermon presents three parables comparing: the kingdom of Alexander and Ardashir Sassanid, the rise of the Ghaznavids, not having the privilege of the Iranian race, and comparing the hierarchy of the government structure with the human body, and in all three by justifying and giving priority to the Ghaznavid rulers, it marginalizes the competing discourse. In two historical-fictional stories, the story of Afshin and Budolaf, which has a very strong narrative aspect and is therefore very influential, has been chosen to explain the bipolar mentality and highlight Us and make Them alien. "Them" in this story is a racial alienation, which is indeed Afshin, the general of army of the Caliphate, but of Iranian race. In the story of the nobles of Ray's response to Sultan Masoud and their devotion to him, the fear and ingratitude of the people make the Ghaznavid rulers and Sunnid discourse stand out and marginalize Al-e Bouyeh rulers and Shia discourse.
The text of Tarikh-e Beyhaqi, as shown, does not reflect the true struggle, but itself, is part of the struggle process. This text is influenced by the chain of ruling discourses and is used against peripheral discourses. Tarikh-e Beyhaqi, under the influence of the discourse that pulls the bipolar mind of the text to a directional representation of the flow of affairs, highlights the ruling discourses and marginalizes the peripheral discourses.
Volume 26, Issue 4 (Winter 2022)
Abstract
Consent and party autonomy, along with the neutrality of arbitral tribunal, are the most featured distinction of arbitration vis a vis other dispute resolution methods. These fundamental features, however, might be affected by the application of unilateral economic sanctions of regional organizations (i.e. European Union) which is indeed for protecting their foreign security policy frameworks and fundamental interests.
In one hand, the arbitral tribunals have to respect the parties’ choices, namely the applicable law (which might be against the sanctions), and in the other hand, the courts are obliged to recognized the European Union sanctions as public policy and overriding mandatory provisions and accordingly, set aside or annul the arbitral awards contrary to these provisions.
Therefore, the main aim of this research project is to study of the effect of European Union economic sanctions on commercial arbitration disputes, as well as the approach of pertinent courts. The key result is that arbitral tribunals in confrontation with such sanctions as jus cogens, rely on their authorities particularly in term of applicable law, recognition and enforcement of the arbitration award.
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