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Showing 55 results for Anima
Farid Yahaghi,
Volume 2, Issue 5 (3-2009)
Volume 2, Issue 5 (3-2009)
Abstract
Since arts normally have human sources, they are originally alike and have different forms. Therefore methods of representation in one media, with a little formal change, could be used for the other one. In this research after defining pun as a rhetoric device, its visual equivalents have been dealt with in the world of pictures and particularly in animation. Pun has been defined as: two words are same in form or pronunciation, and different in meaning. Pun is normally used in rhetoric for decoration and make the speech humorous. But in modern semiotic theories, it has been considered as: two similar signifiers with different signified. In this case one can consider two homogeneous visual signs which indicate two different meanings as a visual pun. For instance a picture of a man’s face and a picture of the moon both of which are round. By replacing word and picture we can define visual forms in animation field. In this paper we will offer methodized analysis from visual plays, which might be found heuristically in the artists works.
Farideh Afarin,
Volume 2, Issue 7 (12-2009)
Volume 2, Issue 7 (12-2009)
Abstract
This paper aims at a Jungian reading of Shazdeh Ehtejab and thus tries to find the traces of archetypes in the novel. Among the most important archetypes and primordial images that have found expression in the text, one can mention the hero archetypes, the images of water, fire, desert, colors and numbers along with the archetypes associated with Jung’s theory of individuation, i.e., the shadow, the persona and the anima. I have tried to use this conceptual framework to shed light on the way one can interpret different characters of Golshiri’s novel. Thus in my reading the grandfather symbolizes the devil while the prince himself is the exemplification of the hero archetype
Volume 3, Issue 2 (6-2012)
Abstract
If a language makes use of a case marker to indicate the role of the object in a sentence, that marker is called “object case marker”. In some languages, only a subset of objects is marked with a case marker, which is called “differential object marking” (DOM). Definiteness and animacy of the object are among the factors for an object to be accompanied with a case marker. This article studies the effect of definiteness and animacy on the use of the object marker in Mâzandarâni, a modern North-Western Iranian language of the Southern Caspian subgroup. Studying DOM in a Mâzandarâni corpus, 148 noun-phrases as direct object of the verb were recognized, and animacy and definiteness were the influential factors on the use of object marker with an object in this corpus.
Volume 3, Issue 12 (12-2006)
Abstract
Jamshidiyan.H.,PH.D
Abstract:
The result of this article shows that Anima is a creature with a surprising face and manner in Sepehri’s` poems. Anima has many faces. Sometimes it is called clearly wind or water and sometimes it can be suggested by the affects it imposes on the atmosphere. Anima immediately appears and disappears in night in form of a dream. Dialogue of the narrator with anima is the most ambiguous and imaginative content in Sepehri’s poems. The most important of narrator’s concern is to reach anima by passing the difficult way in mind and spirit. The dialogue and relation to Sepehri, comparing with the last series, has a different meaning aspect in the first series.
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Volume 4, Issue 4 (12-2013)
Abstract
The present paper focuses on the effects of discourse and pragmatic factors on the determination of case system in Hawrami. Du Bois (1987) argues that dominant case systems in any language cannot be thoroughly accounted for unless pragmatic factors are taken into consideration. He further shows that certain features of narrative discourse creates a special discourse tendency, called “Preferred Argument Structure”, whose defining characteristics are exactly the same as those of “Ergative systems”. The way this pragmatic tendency competes with other pragmatic factors, which exhibit accusative-like features, ultimately determines the case system in syntax. In this paper, it is first shown that, although preferred argument structure is observed in all syntactic constructions of Hawrami, its effect in aorist constructions is more prominent than in the present constructions, and this very fact causes the former set of constructions to become Ergative. Other competing pragmatic tendencies like topic animacy and topic continuity, unlike the preferred argument structure, always motivate the accusative case pattern in syntax. The effects of each of these two factors on determination of accusative case system in the present constructions are not the same; only topic animacy has the potential to set the ultimate case system in syntax as accusative. From a theoretical point of view, the empirical findings of this research may lend more support to those functionally-oriented theories of language, which consider the syntactic properties of languages as direct results of pragmatic considerations and communicative needs of speakers.
Volume 4, Issue 10 (12-2016)
Abstract
The most important manifestation of the underlying collective human mind is in the folk tales and legends projection, even if the story is written for children and young people in different areas and with different languages as long as the story is repeated. There is always interesting stories and legends to express the good wishes. What is interesting and worth mentioning is the secret of the story for the adults with educational scopes and its reading is valuable, and it should not forget that their creators and narrators have this type of literature. The story of the origin of mass and surprising similarities between the story of how the actions of nations and iterative structures happen, lead to the layers of analysis which are encoded in the term of analytical stories. Based on the projection process of individuation and the collective unconscious common feature shared by a number of stories to choose from myths or legends of the Azerbaijani and English, this study tries to investigate the possible influence of this process which is obvious for human cultures. They forget that their creators and narrators have this type of literature. Although admission to the diverse cultures have created myths and stories, but its deep structure, reflects the same preoccupation and the end of all is the same.
Volume 5, Issue 14 (6-2017)
Abstract
Badness-removing belief is done by races in different ways such as sacrificing and alms giving in order to remove the bad. This study analyzes sacrificing animals’ belief in Bakhtiari tribe. Sacrificing is a religious tradition and has been present in different cultures and nations. Many religious traditions recommend sacrificing an animal in order to be protected from badness. Bakhtiari based on Islamic and Eid-ul-Adha codes kill animals such as sheep, goat, and cow on top of the mountains. Another reason people kill animals is to remove badness in wedding ceremony.among other sample of badness-removing based on not killing animals ways such as writing pray and DamB and Kardan are remarkable.
Volume 5, Issue 14 (6-2017)
Abstract
In animal metaphors, different characteristics of human beings are described either abusively or affectionately in different morho- syntactic structures. This article aims to investigate the use of animal names in Gilaki (Eshkevarat variety) in addressing people both abusively and affectionately within the framework of cognitive approach. A researcher- made questionnaire was used to collect the data. One hundred native speakers were selected as the sample based on cluster random sampling regardless of age and gender. Structured interview was employed since the sample was not educated enough to fill out the questionnaire. In this structured interview, questions such as the use or the lack of the use of the animal name in addressing people (males or females), abusive or affectionate use, and describing the situation by providing an example were raised about 58 animal names. Comparing the results of this study with the results of those carried out on animal metaphors in other languages indicate some similarities and differences. The similarities are the result of a universal motivation which can be explained within the framework of Embodiment theory. Also, context awareness, physical environment, and cultural context can be regarded as the main the reasons for the special use of animal metaphors in Gilaki.Human addressing and animal metaphors in Gilaki.
Volume 6, Issue 4 (12-2018)
Abstract
Abstract “Kalila and Dimna” in Persian literature and “Aesop’s Fables” in ancient Greece are two examples of old works of the world’s literature and are classified as works falling within the domain of “animals allegorical fables”. In the present research, the application of satire as a genre of unserious speech which forms an artistic dimension of the two mentioned books is studied. For this purpose, allegorical narratives of the two books in terms of different techniques for creation of satire such as ethical-critical message, verbal satire, situation satire, specific meanings, characterization and … are studied, compared and clarified. The satire applied in “Aesop’s Fables” primarily focuses on demonstration of existing moral and social contradictions in society by profiting from metaphor and extension in verbal satire and situation satire which of course the brevity in length of fables and application of the brevity technique has helped eloquence and comical aspect of this type of satire. In “Kalilah and Dimnah” too, moral and social contradictions have been given attention to by satirical expression and its narratives’ satirical strength is originated from a variety of themes, characterizations as well as situation satire next to verbal satire, with this difference that in “Kalilah and Dimnah” with composition of Nasrollah Monshi, application of narrative-inside-narrative technique together with descriptions and metaphors and those groups of literally fineries which is characteristic to technical prose, made the narratives lengthy and decreased the effect of satire.
Volume 6, Issue 4 (12-2018)
Abstract
The article investigates the adaptive method of Hayao Miyazaki in using Japanese narratives through his animation filmmaking based on James Dudley Andrew’s theory. Qualitative research method has been applied owing to the nature of the content and the type of analysis. In line with the research aim, the main question is how Miyazaki has adopted Japanese narrative literature in making his animated films (the case). Miyazaki’s admired animated movies were adopted from Japanese narratives. Accordingly, among which Spirited Away was analyzed as the case of the study. The results consist of fundamental points revealing his method of adaptation. Miyazaki has considered the full capacity of Japanese narrative literature and other adaptative approaches in developing drama, characterization, visual and audio elements of his films perfectly. Bringing up the ideas in this way, Miyazaki has created the main elements of narrative aligned with his cinematic expression. Not only did he adapt the texts of Japanese literature, but also benefited from the illustrations of the literary works. Miyazaki's style uncovers the various potentials of narrative sources for idea generation in storytelling, characterization as well as it reveals how to create successfully hit animated feature films. His method can be an effective strategy in making superior and adaptation Iranian filmmakers may consider in animation film production.
Volume 6, Issue 22 (10-2009)
Abstract
In this research, microbial, recombinant and animal rennet were used in the production of Iranian white cheese. The produced cheeses were compared regarding the yields of product, the rates of the proteolysis index, chemical, textural and some sensory properties during ripening period. The results indicated that there were significant differences in total solid content, salt and pH values of cheese samples (P< 0.05). The highest and lowest yields of cheeses were obtained with animal and microbial rennet, respectively. The proteolysis rates were significantly different with three produced cheese samples (P< 0.05). It was significantly higher with microbial cheese than with other samples. The hardness of cheeses produced using animal and microbial rennet were respectively maximal and minimal at the end of the ripening period. The observations of protein network arrangement also showed that the protein content of matrix has been decreased during the repining period. The maximal and minimal decrements were belonged to the cheeses produced by microbial and animal rennet, respectively. The highest and lowest sensory scores were obtained with control sample (animal rennet-based cheese) and microbial rennet-based cheese. According to this research, the cheese produced by microbial rennet showed lower quality compared to the animal and recombinant rennet. In general, because of the low availability of animal rennet and low quality of the cheese produced by microbial rennet, it seems that the recombinant rennet can be used as a proper substitute in cheese production industry.
Volume 7, Issue 25 (5-2019)
Abstract
"The Story of “Shahre Sangestan’’ is one of the most famous poems of Mehdi Akhavan Sales. The story turns around the narration of a city where all its inhabitants have changed into stone and are looking for a way to save them. Among the characters in this poem are two pigeons who know the story of Shahriyar and give him a way to free himself. In this research, by content analysis method, the origin of the "loss of consciousness of the bird" in Persian and folk tales (370 folk tales and one hundred love collection) was studied. Taking into consideration these cases, the authors have tried to divide this content into three categories: 1. the revealed history of the hero according to bird, 2. Recognizing the magic properties of the tree according to bird; 3. Girl’s transformation to tree whose first structure is closer to Akhavan's poetry. There are examples similar to Akhavan's narrative, especially in popular narratives that can provide a clear background for the reconstruction of Akhavan's poetry in the story of the "Sangestan tale". Although two examples of this content have been reconstructed in Persian antique and official literature; but the occult’s function of bird in "Sangestan tale" is more similar to folk tales than other functions and its frequency is higher in folk tales. Given the fact that Akhavan shows his interest to folk literature, his borrowing in the article entitled “Shahre Sangestan ", which is the basis of this article, is more acceptable.
Volume 7, Issue 26 (6-2019)
Abstract
The use of different metaphors in text by language speakers reflects their attitude and perception. Ideologies create metaphors to realize their beliefs and teachings. In this way, the role of metaphor in society and in life is undeniable. As a reflection of the thoughts of the speakers of a language, the proverb is part of the local and popular literature that can be considered as one of the best ways to express the common thoughts among them. The name of the animals is one of the widely used words in Persian proverbs and in the poetry of the past and in contemporary poets to represent the material and spiritual instances. By adopting a descriptive –analytical research methodology, this research aims at investigating conceptual metaphors of animals in literary texts based on cognitive linguistics theoretical framework. The data gathered is based on “the great dictionary of Persian proverbs “by Hassan Zolfaghari. The results of the total proverbial corpus of this dictionary concerning the use of animals showed that 184 mappings were observed, among which the conceptual metaphor of "weakness” with 26 proverbs and 15 mappings was the most frequent, followed by the conceptual metaphor, respectively. "Hostility” with 21 proverbs and 8 mappings, "strenghtness" metaphor with 15 proverbs and 6 mappings and finally the metaphor of "ignorance and disbelief" with 12 proverbs and 5 mappings have been frequently used.
Volume 7, Issue 29 (12-2019)
Abstract
Metaphors based on animal names are found in almost all languages and cultures, and thus, they can be considered as one of the linguistic universals. The present study has investigated the metaphorical application of animal names in addressing people as well as the primary concepts of each animal name in Bushehr and Shahr-e Kord of Iran. The analyses were based on the data collected from 200 native informants (100 from each region) through the questionnaires on the forms of address as well as the primary concepts of 70 animals (35 endemics to each region). Additionally, the morphological structures of the animal names were explored and the terms, phrases, expressions and proverbs related to each animal name were also listed. The findings show that when addressing people, native speakers, from the two areas under study, used their metaphorical interpretations of the animal’s behavior to describe different traits and characteristics of people; some animal names are, therefore, used as address forms in the two regions. This indicates the fact that the human community reflects on the behavior and the attributes of the animals in their surrounding environment.
Volume 8, Issue 1 (4-2016)
Abstract
Different types of music in accordance with different human characters and emotions have always been made and performed. Similarly, there have been various music types suitable for diverse wild and domestic animals such as quadrupeds, poultries, and even insects. To put it simply, the behavior of these animals would stay somehow under control through different melodies appropriately-chosen for the nature of each of them. Hunting was one of the activities which music had become integrated with. In the course of hunting, the music by various instruments, either martial or festive (lyric), was played in different purposes. One of the purposes procured by the performed melodies was controlling animals’ movements of the hunter’s volition, which would ease the act of hunting. The hunters had very well understood that a group of animals were attracted to the soft tuneful music they hear, so they would try to approach the sound source; besides, another group hearing the strident sound of ear-splitting musical instruments like horn and drums would become terrified and then leave their places fearfully, which would provide their more exposure to the hunters. Thus, employing musical influence, the hunters would make animals leave their nests and guide them to a desired area for hunting them much more easily and in a reassured way. This paper revolves around the existence of the above-discussed awareness of such an influence together with the pieces of advice and recommendations being made to the hunters in this regard.
Volume 8, Issue 3 (10-2008)
Abstract
Efficiency and productivity are conception that input and output proportions one economic system determine. Data envelopment analysis (DEA) is suitable instrument for calculation efficiency one establishment, but one of the difficulties this model is decision maker can not interment terms of risk and uncertainty in result, in one hand in searches in agricultural sector decision maker hardly with terms of risk and uncertainty confront. Interval data envelopment analysis method (IDEA) a useful instrument in efficiency of evaluation so much establishment take into terms of risk, uncertainty and inexact data. In this search with use of IDEA model provinces of country efficiency in basis animal husbandry in country with consider key input and output in this industry studied. Conclusion say Ardebil province most efficiency and Booshehr province lower most efficiency in basis milky cow-keepers and also Khozestan province most efficiency and Chahar Mahal Bakhtiyari province lower most efficiency in basis fattened cow-keepers in country. Statistics that used in this search it concern five years.
Volume 8, Issue 31 (3-2020)
Abstract
Although proverbs possess clear, logical and semantic structures, the use of some rhetorical elements has, in addition to making the proverbs more beautiful and effective, given depth and strength to their concepts and made them more reflective. One of these elements is the "symbol". In this article, we will illustrate the symbolic role of animals in proverbs. The purpose of this study is to analyze the quality and quantity of applying animal symbols in proverbs and the number of animal symbols used in making proverbs. The main body of the paper presents the statistical charts and analysis of examples of proverbs listing the various animal names in the subgroups of domestic animals, non-domestic animals, birds and insects.
The present study is a library research and has been conducted based on a descriptive-analytical approach while implementing statistical methods by studying 6047 proverbs used in the Bahmanyari Story Book. In the end, it was found that, quantitatively, maximum animal symbols used include domestic animals with a percentage of 48.6 and the lowest frequency of animal symbols belong to the birds' group with a percentage of 8.7.
The major reasons for using animal symbols in proverbs may be pointed out as making abstract concepts objective and more tangible, making proverbs attractive, brevity of speech, and avoiding direct vulgar and sarcastic address
Volume 8, Issue 35 (11-2020)
Abstract
Abstract
The animal groom a theme of folk tales. In these stories, the protagonist (girl) goes through a series of events in the struggle to bond or escape from marriage with a creature called the animal groom. This study employs a method of content analysis and analytical-descriptive approach. While comparing the stories of the groom's animal in terms of structure, it explains the frequency of different types of animal grooms, the structural pattern of this type of stories and the analysis of some data. The findings of this study show that in a total of 89 stories of animal groom, the demon, with 40 cases, has the highest frequency among different types of animal grooms, and these stories follow the same pattern from a total of 18 groups of similar stories.
Introduction
Research background
Despite the attractiveness of the animal-groom theme, research on this subject is scarce. Bruno Bettelheim in The Enchantment of Legends and Marzelf in The Classification of Persian Tales devoted a chapter to animal-groom tales. Sadeghi (2016) in an article gives the representation of the animal-groom theme in a Sufi anecdote. Heidari et al. (2019), examining the joint work of several animal-groom tales from different nations, have also discussed the reasons for the emergence and transformation of these tales.
Aims, questions, and assumptions
Marriage is one of the sacred rituals in the social life of people. In the meantime, the different treatment of animal-groom stories and animal-shaped faces to the groom offer different concepts and images of the culture, beliefs and realities of society, which emphasize the capacity and research potentials of these stories in the sociological, psychological and other studies. Therefore, considering the social origin and also the need to establish a connection between literature and society and the application of valuable information contained in the literary texts, such research is necessary. On the other hand, the lack of a coherent and comprehensive source of Iranian animal-groom tales makes such studies more imperative.
This study, considering the 19-volume collection of the culture of legends of the Iranian people by Ali Ashraf Darvishian and Reza Khandan Mahabadi, seeks to answer these questions: In Iranian stories, how many stories are there with the theme of the animal-groom? In these stories, the creature of the animal-groom appears in the presence of what creatures and with what frequency? How many patterns do the animal-groom tales have according to components such as the initial situation, the way of courtship, the girl's satisfaction, the family's satisfaction, and the relationship with the groom?
Results and discussion
Animal-groom tales are the tales in which the mate first appears in the form of an animal and then regains its human form after marriage. In Persian stories, in addition to the appearance of an animal, the animal-groom also appears in the forms of demons, giants, elves and fairies. An examination of 89 tales in a total of Iranian folk tales shows that in the tales of the animal-groom, the groom appears in the form of 17 non-human beings. From scary creatures such as demons, giants and elves to snakes, dragons, wolves, bears, leopards, crows, lions and camels, they all play a role in the common themes in terms of content. It seems that the creators of these stories, based on their perception of the ignorance of each of these creatures, use their hatred, disgust and fear of describing the animal-groom to draw the hidden half of the creature. According to their point of view, the creators separate the girl from the safe haven of the family.
In the study of animal-groom tales in the collection of Iranian folklore culture, there are 18 groups of similar stories in terms of personality and narrative course, considering the components of girl satisfaction, family satisfaction, the girl's fate after bonding with the groom animal and finally the final status of the story. By aggregating the data of 18 groups of animal-groom stories, the structure of these stories based on components such as initial status, girl's satisfaction, family satisfaction and final status can be presented in 7 identical models. Based on these patterns, in group A, with a frequency of 9 cases in which both the girl and the family are satisfied with the marriage, life goes on happily. In the three groups of D, E and G, with the dissatisfaction of the girl and the family, life with the animal-groom is not formed. Group B is an exception, but in group F, where the girl agrees to marry the animal-grooms with the family's dissatisfaction, not only life does not continue, but the girl and the animal-groom are punished arbitrarily for the marriage. Group C, with the satisfaction and dissatisfaction of both the girl and the family, shows a happy life with the animal-groom.
Conclusion
The animal-groom as one of the common themes of folk tales shows the groom in an animal form with a different perspective. In the stories of the animal-grooms, a different narrative of marriage is formed in the midst of the actions and reactions of the girl and the animal-groom. Analyzing such stories, this research has found a total of 89 stories in the collection of legendary culture of the Iranian people, which have been collected and studied for the first time. According to the findings of this study, the demon with 40 repetitions is the most frequent animal in all species. Also, the aggregation of data from 18 groups of animal-groom stories shows that the structure of these stories based on the components such as initial status, the girl's satisfaction, the family satisfaction, and the final status can be presented in 7 identical models. Based on these patterns, according to the consent or dissatisfaction of the girl and the family towards the marriage of the girl with the animal-groom, three forms of life could be categorized: The formation of an ideal life, the escape of the girl and her acquaintance with the prince, and her marriage or return to her home. Meanwhile, the girl's secret marriage with the animal-groom without the consent of the family leads to the punishment and killing of the girl and the animal-groom.
References
Bettelheim, B. (1989). The uses of enchantment: the meaning and importance of fairy tales. (translated into Farsi by Akhtar Shariatzadeh) (2002). Hermes.
Darvishian, A. A., & Khandan Mahabadi, R. (2009). The legendary culture of the Iranian people (in Farsi). Books and Culture.
Heidari, A. Haddadian, S., & Sahraei, Q. (2019). Investigation and analysis of animal-groom stories. Children's Literature Studies, 1, 1-22.
Marzolph, U. (2012). Typologie Des Persischen Volksmarchens (translated into Farsi by Kaykavoos jahandari). Sorush.
The animal groom a theme of folk tales. In these stories, the protagonist (girl) goes through a series of events in the struggle to bond or escape from marriage with a creature called the animal groom. This study employs a method of content analysis and analytical-descriptive approach. While comparing the stories of the groom's animal in terms of structure, it explains the frequency of different types of animal grooms, the structural pattern of this type of stories and the analysis of some data. The findings of this study show that in a total of 89 stories of animal groom, the demon, with 40 cases, has the highest frequency among different types of animal grooms, and these stories follow the same pattern from a total of 18 groups of similar stories.
Introduction
Research background
Despite the attractiveness of the animal-groom theme, research on this subject is scarce. Bruno Bettelheim in The Enchantment of Legends and Marzelf in The Classification of Persian Tales devoted a chapter to animal-groom tales. Sadeghi (2016) in an article gives the representation of the animal-groom theme in a Sufi anecdote. Heidari et al. (2019), examining the joint work of several animal-groom tales from different nations, have also discussed the reasons for the emergence and transformation of these tales.
Aims, questions, and assumptions
Marriage is one of the sacred rituals in the social life of people. In the meantime, the different treatment of animal-groom stories and animal-shaped faces to the groom offer different concepts and images of the culture, beliefs and realities of society, which emphasize the capacity and research potentials of these stories in the sociological, psychological and other studies. Therefore, considering the social origin and also the need to establish a connection between literature and society and the application of valuable information contained in the literary texts, such research is necessary. On the other hand, the lack of a coherent and comprehensive source of Iranian animal-groom tales makes such studies more imperative.
This study, considering the 19-volume collection of the culture of legends of the Iranian people by Ali Ashraf Darvishian and Reza Khandan Mahabadi, seeks to answer these questions: In Iranian stories, how many stories are there with the theme of the animal-groom? In these stories, the creature of the animal-groom appears in the presence of what creatures and with what frequency? How many patterns do the animal-groom tales have according to components such as the initial situation, the way of courtship, the girl's satisfaction, the family's satisfaction, and the relationship with the groom?
Results and discussion
Animal-groom tales are the tales in which the mate first appears in the form of an animal and then regains its human form after marriage. In Persian stories, in addition to the appearance of an animal, the animal-groom also appears in the forms of demons, giants, elves and fairies. An examination of 89 tales in a total of Iranian folk tales shows that in the tales of the animal-groom, the groom appears in the form of 17 non-human beings. From scary creatures such as demons, giants and elves to snakes, dragons, wolves, bears, leopards, crows, lions and camels, they all play a role in the common themes in terms of content. It seems that the creators of these stories, based on their perception of the ignorance of each of these creatures, use their hatred, disgust and fear of describing the animal-groom to draw the hidden half of the creature. According to their point of view, the creators separate the girl from the safe haven of the family.
In the study of animal-groom tales in the collection of Iranian folklore culture, there are 18 groups of similar stories in terms of personality and narrative course, considering the components of girl satisfaction, family satisfaction, the girl's fate after bonding with the groom animal and finally the final status of the story. By aggregating the data of 18 groups of animal-groom stories, the structure of these stories based on components such as initial status, girl's satisfaction, family satisfaction and final status can be presented in 7 identical models. Based on these patterns, in group A, with a frequency of 9 cases in which both the girl and the family are satisfied with the marriage, life goes on happily. In the three groups of D, E and G, with the dissatisfaction of the girl and the family, life with the animal-groom is not formed. Group B is an exception, but in group F, where the girl agrees to marry the animal-grooms with the family's dissatisfaction, not only life does not continue, but the girl and the animal-groom are punished arbitrarily for the marriage. Group C, with the satisfaction and dissatisfaction of both the girl and the family, shows a happy life with the animal-groom.
Conclusion
The animal-groom as one of the common themes of folk tales shows the groom in an animal form with a different perspective. In the stories of the animal-grooms, a different narrative of marriage is formed in the midst of the actions and reactions of the girl and the animal-groom. Analyzing such stories, this research has found a total of 89 stories in the collection of legendary culture of the Iranian people, which have been collected and studied for the first time. According to the findings of this study, the demon with 40 repetitions is the most frequent animal in all species. Also, the aggregation of data from 18 groups of animal-groom stories shows that the structure of these stories based on the components such as initial status, the girl's satisfaction, the family satisfaction, and the final status can be presented in 7 identical models. Based on these patterns, according to the consent or dissatisfaction of the girl and the family towards the marriage of the girl with the animal-groom, three forms of life could be categorized: The formation of an ideal life, the escape of the girl and her acquaintance with the prince, and her marriage or return to her home. Meanwhile, the girl's secret marriage with the animal-groom without the consent of the family leads to the punishment and killing of the girl and the animal-groom.
References
Bettelheim, B. (1989). The uses of enchantment: the meaning and importance of fairy tales. (translated into Farsi by Akhtar Shariatzadeh) (2002). Hermes.
Darvishian, A. A., & Khandan Mahabadi, R. (2009). The legendary culture of the Iranian people (in Farsi). Books and Culture.
Heidari, A. Haddadian, S., & Sahraei, Q. (2019). Investigation and analysis of animal-groom stories. Children's Literature Studies, 1, 1-22.
Marzolph, U. (2012). Typologie Des Persischen Volksmarchens (translated into Farsi by Kaykavoos jahandari). Sorush.
Sadeghi, M. (2016). Representation of the myth of the animal-groom in a Sufi anecdote. Literary Criticism, 35, 165-183.
Volume 8, Issue 36 (12-2020)
Abstract
The analysis of literary texts using psychological theories, which are referred to as psychological critique, and sometimes based on Freud's teachings as psychoanalytic critique, is a practical-pragmatic approach in dealing with literary text. It is an interdisciplinary approach that connects two areas of humanities and opens new windows on text comprehension. The issue of personality, and its multiple types, is the main area of applying psychology in the reality of the outside world. Awareness of this category leads to improved social relationships and constructive interactions. Personality types appear and play a role not only in external objectivity and in obvious social relations, but also in literary texts. Beyond that, the symbolic animals used in popular literature and proverbs, in a deep and profound function, can represent the personality types. Alfred Adler, a pioneer of social psychology and the theorist of individual psychology, has introduced one of the most influential theories in this field by presenting four personality types. The current paper, based on this theoretical framework and with a descriptive-analytical method, examines the literary proverbs and folk culture, and shows the validity of this theory in a range of literary statements and folk beliefs. This study, taking the theory from the field of one or more coherent works to the historical-applied literary proverbs and folk culture, shows how the proverbs, based on their cultural schemata, and due to their concise and influential nature, reflect symbolic animals in the form of psychological personality types.
Research Background
Skimming the literature, it was realized that so far no independent study has been conducted to analyzed the animal symbols used in the proverbs from the view of Adler's four typologies; the existing animal studies sometimes follow different approaches, some of which are cited below.
Talebi and Qatreh (2019) studied animals from the perspective of conceptual metaphors and found that speakers have used their metaphorical interpretations of animal behaviors to describe the various characteristics of individuals. Fouladi and Ebrahimi (2011) conducted a study from the perspective of environmental critique, and statistically have dealt with animals. Selajgeh (2011) employed a semiotic point of view dealing with some animal symbols in the poems of Saeb Tabrizi and Bidel Dehlavi. They sketched out the literary role of animal signs. Adler's theory of personality has been the basis of the work of Sancholi and Kichi (2014) in "Demneh personality analysis based on Alfred Adler's theory of personal psychology". In the current study, however, a different component is focused: the existence of inferiority complex in Demneh's personality.
Aims, questions, and assumptions
The scientific study of personality types and their characteristics is the main focus of applied psychology (Schultz & Schultz, 2012, p. 5). The result of such a study is to understand the individual better, and thus improve the level of social relations. Categorizing four personality types, Alfred Adler has played a prominent and crucial role in introducing various human personalities. His views could be practical for the early recognition of the individual, and as a result, to adopt the best practices in dealing with others. This perspective will, of course, be more useful if it is obtained by examining folk literature, especially proverbs. On the one hand, folklore literature, due to its reliance on “cultural schemata”, is a representation of the interests, traditions, and culture of a nation (Stone, 2004, p. x). Furthermore, proverbs, having concise and artistic forms, represent a range of experiences and meanings (Manser, 2007, p. ix). Because of their rhetoric, these literary texts reveal not only direct meanings, but also implicit, textual, and invisible meanings (Yule, 2006, p. 112), and can offer a large amount of human knowledge in a limited period of time. The aim of this study is to identify some of the personality types through studying short artistic expressions and the structure of proverbs and folk literature.
Discussion
If in sociological studies, the study of social class, definitions, characteristics, and how they are formed is the most fundamental issue (Bendix & Lipse, 1967, p. 8), then in the field of psychological sciences, the issue of personality and various personality types is the main focus. Unlike his fellow professor, Freud, investigating individualistic psychology, Adler derived his personality discussions not from the myths and classical literary texts, but from the society ahead and the individual. Explaining his theory, Adler first described the general problems of the man. He categorized these problems into three categories: problems that focus on how we treat others, problems related to jobs and professions, and problems of love and affection. Analyzing these problems, Adler introduced four personality types: a) dominant type, b) getting type, c) avoiding type, and d) socially useful type (Ansbacher & Ansbacher, 1956, pp. 8-9). In line with the subject of this article, the four-mentioned types are examined through analyzing the proverbs, rulings, and popular culture.Conclusion
Interdisciplinary research has a better and more practical outcome due to its two- or multi-faceted approach to concepts. This is because such a research not only opens up the scope and effectiveness of multiple-perspective analysis simultaneously, but also reveals newer horizons of knowledge. The current paper took an interdisciplinary approach, borrowing a psychological-literary perspective, to study and analyze the animal symbols used in the proverbs and popular culture, based on Adler's theory of personality types.
The present study shows that folk literature and literary proverbs, borrowing the cultural ideas and including historical-class and long-standing experiences, is a very practical platform for literary studies through a psychological critique approach. Proverbs are considered cognitive concepts and reflect the objective and social realities. Adler's theory of personality and his four personality types are among the most influential theories in the field of psychological studies. This theory will give us a better understanding of the man and the improvement of the level of social relations. Analyzing the data clearly reveals that some of the animal symbols used in the proverbs and folk literature are applicable to Adler's personality types, indicative of various human behaviors. According to the findings, the two chosen animals, wolf and sheep, which are used in a range of proverbs in an obvious confrontation, can be categorized into two types: Dominant and Getting types. These two personality types are studied within sociological studies under the title of social classes. The avoidant personality type appears in the following animal symbol: The owl appears and the Hoopoe reflects the socially useful personality type. The result of the study, on the one hand, confirms the research hypotheses and the validity of this psychological theory, and on the other hand, shows the necessity of research in the field of folk literature, particularly the proverbs.References
Ansbacher, H. L., & Ansbacher, R. R. (1956). The individual psychology of Alfred Adler. Basic Books, Inc.
Bendix, R., & Lipset, M. (1967). Class, status, and power. R.K.P.
Manser, M. H. (2007). The facts on file: dictionary of proverbs. Facts on File, Inc.
Schultz, D. P., & Schultz, S. A. (2012). Theories of personality (10th ed.). Wadsworth Publishing.
Stone, J. R. (2005). The Routledge dictionary of Latin quotations: the illiterati's guide to Latin maxims, mottoes, proverbs and sayings. Routledge.
Yule, G. (2006). The study of language (3rd ed.). Cambridge University Press.