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The present study aims to investigate the distribution of meaning in the narrative space of Abu Torab Khosravi's novel "Rood Ravi" drawing on the views of Yuri Lotman (1922-1993), a prominent semiotician and founder of the Tartu-Moscow School of Semiotics. Lotman posits that active sign systems within specific social and geographical contexts derive their significative power from their interaction with a large body of signs present in the collective memory of the people of that context. In his book “Universe of the Mind” (Lotman, 1990), he refers to this conglomeration of signs as the "semiosphere," which he characterizes by features such as boundary, heterogeneity, and centrality. According to Lotman, significative density within the semiosphere is not uniform, and the density of meaning increases as one moves from peripheral regions to the center with cultural meta-structures charging more elements with meanings in the central regions. The study adopts a descriptive-analytical approach to investigate how temporal-spatial elements and character actions acquire meaning in the narrative space as the story progresses towards the center of Dar al-Miftah. The findings suggest that cultural meta-structures load more elements with signification in the central regions, resulting in a higher concentration of meanings in these areas.

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Yuri Lotmn (1993-1922) is the founder of the Moscow-Tartu school. He has a distinguished role in introducing and developing the “Theory of Intercultural Semiotics”. In Lotman’s opinion, cultural semiotics considers each text as a cultural totality. The existing signs in the text could indicate the way in which the significances are produced to achieve a certain specific meanings in a culture. Hence, cultural semiotics can choose many texts that belong to a social and historical ambiance for recognizing the cultural and social infrastructures of that period. In fact, it could be an analytic approach, which envisages the cultural productions of a particular section and the survey of intertextual relations, interactions and dynamic relationships between them.  In this article, we rely on the movie The Private Life of Mr. and Mrs. M. (2011) directed by Ruhollah Hejazi as a cultural product of a particular period. The analysis of this text's themes and its dynamic relationship with other texts shows a considerable part of the cultural phenomenon in this period. Finally, this study aims to reveal common themes and processes in the meaning interdependency between these texts

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This research tries to study the migration Persian literature novels and analyzes the challenge of identity-makers elements in the motherland and host country in inter-discourse migration spaces. The aim of this study is to answer this main question: What challenges would build the motherland identity-makers elements relocate human subject from native Semiosphere to the host Semiosphere?
The article uses the theoretical foundations of cultural studies and the theory of Semiosphere of Juri Lotman to answer this question. This article assumes that identity-makers elements lose an important part of their power and influence after withdrawal from the sphere of their Semiosphere.
 These identical signs in the host territory, since they lose the supporting powers and because of the differences and conflicts they have with identical signs of host, may be sent to margin. Or they are inflicted with change in their value. And as the result, the human subject gets many identity-makers challenges. These challenges vary from liminal identity to identity crisis and identity less.
 
 

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In a paradigmatic shift, semiotics tends to poststructuralist approaches with phenomenological landscape. The result of this shift has been the emergence of subject at the center of enunciation by paying special attention to perceptive components and socio-cultural issues in the study of signs and language. In this perspective, the manner “ I” as subject encounters with “ other” undergoes diverse changes and new interactions come into play. New semiospheres emerge as a result of this encounter whose relations encompass interaction, contrast, exclusion, segregation and adjustment. This approach has been proposed by Eric Landowski –French semiotics theoretician- and is based on four main strategies including assimilation, exclusion, segregation and acceptation in case of identity. Thus, the main question of the present study is as follows: How is it possible to explain the semiotic place of culture as semiosphere and the type of interaction occurred between “Self” and “other” in discursive atmosphere of “Nasseri’s death” by Ahmad Shamlou? The purpose of this study is to investigate the type of their encounter (self –other) and their complex relationships in the so-called poem from the point of view of socio-cultural semiotics in order to explain the position of the cultural spaces that govern it. This study will pave the way to better understand the manner semiotic atmospheres interfere with each other and finally leads to the formation of central semiotic semiospheres at socio-cultural level.     
 

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Cultural Semiotics, concerned with revealing the processes of meaning formation and identifying inherent values and norms in texts, was established by Yuri Lotman (1922-1993). This approach to text analysis, by focusing on the interrelation of different semiospheres, provides a new possibility to analyze cultural events to identify the means of text production in a specific semiosphere. Mythological-theological texts appear to be significant cultural sources for such an analysis and therefore Avesta, as a mythological-theological text, was selected for the current study. This paper has focused on Jamshid and attempted to study the delegitimization process of Mithraism and legitimization process of Zoroastrianism. Jamshid was studied in the binary of Self and Other and he was viewed as a god in Mithraism who, by the depreciation of vedic ideas and the influence of Zoroastrian semiosphere, had obtained a sinful character. Sinfulness of Jamshid was explored here by analyzing his introduction to the new semiosphere, the rejection of Other and the emphasis of Self culture (Zoroastrianism).