فصلنامه متن پژوهی ادبی
پیاپی 66 (زمستان 1394)

As a linguistic device, parody has such a high power that can be used to reflect many controversial social issues in an improving manner. Parody and mainly satire, as indirect linguistic devices, are extensively used at the time of cultural and ethical crises to reflect and make the situation better, when no direct language use can be improving. This paper investigated that how AtaMalek Juwayni, like many other Iranian satirical figures and critics, has optimally used these effective linguistic devices in favor of social and cultural development. Through a satirical and critical view on many of his contemporary actions, beliefs, and events, and like a social and political reformist, he has reflected the existing problems of his time and tried to resolve them. The findings of this study also showed that his critical and satirical writings did not only include the Mongolians, but they also comprised the ordinary people, women, Khwarazmian commanders, Sheikh-al-Islams and many of the well-known figures of the time. It seems illogical to expect such a great writer to put himself at risk of death and his writings at risk of destruction through explicit criticism of the violent governors of his time. Juwayni's critics and satires are quite implicit and hidden that special consideration is needed to be understood.

One of the basic techniques for the analysis of a novel is to study and criticize its narrative using the Narratology Theory of Gérard Genette, the French structuralist critic. Considering time as one of the main components for the development of a narrative, he established his theory of grammatical time upon its three components of Order, Duration, and Frequency. This study aimed at investigating the importance of time and its relevant components as the basic elements of a narrative. To do so, the novels ‘Missing Soluch’ by Mahmoud Dowlatabadi and ‘Season of Migration to the North’ by Tayeb Salih were studied with use of a descriptive analysis and a focus on the time continuity of Genette’s theory. The findings of the study showed that the novel ‘Missing Soluch’ has an average narrative pace because the author has had a moderate use of the pace-increasing (i.e. ellipsis, acceleration and flashforward) and pace-decreasing factors(i.e. descriptive pause, deceleration, episode addition, mental action, and flashback). But, in ‘Season of Migration to the North’, the pace is slow and sometimes completely paused due to the abundance of descriptions, episodes addition, and frequent use of flashbacks. Nonetheless, the abundance of dynamism, excitement, internal and external conflicts, and anxiety in the two novels has significantly rectified the slow pace of their narratives.

Sadi's Golestan is a narrative literary work in which the techniques of narrative time have been masterfully employed. This study aims at comparing narrative time and textual time in this literary masterpiece. To do so, based on Gerard Genette’s theory of narratology, the content of Sadi's Golestan was analyzed for the elements of time. It was found that there were some deviations from the linear course of time in some of Golestan’s narratives. As for the criterion of order, 23 and 2 percent of the whole anecdotes included analepsis and prolepsis respectively. As for duration, 23 percent of the anecdotes contained short and long descriptions. It was also found that there was a synchrony between narrative and textual tine in 16.5 percent of the anecdotes, where the whole story is narrated at a constant speed. It was also found that due to the use of summary technique, 96 percent of the anecdotes are rapidly narrated. This rapid narration was found in 91 percent of the anecdotes that contained ellipsis technique. Finally, as for the criterion of frequency, most of anecdotes had singular frequency, 2% had repetitive frequency and 3% had recounting frequency.

Showghi’sBabol-Hekayat and E’etesami’s Stories are among the most important contemporary allegorical works in Arabic and Persian Literature. It is a common idea that allegory as a literary genre has weak structur and could hardly reflect the ethical issues. Consequently, it has been downgraded as the weakest literary genre built upon fiction elements. In addition, the main body of the research on allegorical literature has put emphasis on the content of the allegorical works at the expense of the art of "How to Say". It is quite obvious that the art of "How to Say" as one of the main principles of literature has been totally ignored and underestimated in the growing body of research which has only considered the content or “What to Say”. Through a descriptive-analytical approach and secondary research, this study aims at examining the structure and relevant fiction elements of Showghi’sBabol-Hekayat and E’etesami’s Stories. The deep relationship between the structural and semantic aspects of the two authors’ works will be invewstigated as well. It would be demonstrated that a one-dimensional semantic approach to the study of such literary works is never considered as a reliable research methodology. More clearly, a deep structural analysis accompanied with the semantic analysis could lead to a better comprehension of the content.

Resistance Literature is an intellectual and cultural reaction by the dominated nations. Although the dominated nations throughout the world have different geographies, cultures, characteristics, and ideas, they share the same resistance motifs in their literatures. This study will draw on a descriptive-analytical method and the American school of comparative literature to better represent the hidden aspects of resistance literature in the Constitutional Period of Iran and contemporary Palestine.To do so, the resistance motifs will be compared in “Bagh- e Behest” (Garden of Eden) written by Nasime-e shomal, the Iranian poet of the Constitutional Period and “Maraya-alyasmin” written by Saleh Mahmood Howari, the contemporary Palestinian Poet. These two poets were totally committed to their country and nations. The common resistance motifs in the resistance literature of Iran’s Constitutional Period and contemporary Palestine were patriotism, protest to repression, hope for the future and call for unity. It was also found that Nasim has reflected his ideas about resistance with use of a direct language, but Howari has mainly applied symbols and indirect language.

Jamshid o Khorshid is written in one Iranian literary genre known as "versified lyric story". This lyric story was written by Salman Savoji, a writer of the 14th century AD, and was offered to the Ilkani Sultan Oveis. Although Salman Savoji, to a great extent, has followed the literary style of the previous lyric stories within the same genre, his work cannot be considered a mere imitation of them. It seems that he has mixed some elements of mysticism and versified lyric stories in an innovative manner. Due to this innovation, for example, Mehrab, as an influential character in the story, acts more like a mystical guide (Pir) to help the wayfarers (Morids) to achieve the truth, rather than being a courtier (Nadim) to Jamshid. In addition, Jamshid himself seems more like a wayfarer in pursuit of Khorshid which is a symbol for knowledge. Overcoming numerous obstacles which remind us of the seven valleys of love, Jamshid finally achieves his main goal. This paper aims at presenting various pieces of evidence to show that Savoji has been extensively affected by Sufist thoughts while writing his story.

Khayyam’s Rubaiyat are among the most fascinating and unknown world literature's masterworks. In an attempt to prepare them for a psychological analysis, his Rubaiyat were examined for their possible attribution to Khayyam and interpretability. To do so, 20 of his Rubaiyat that are commonly believed by the experts to be written by him were selected and psychologically analyzed. First, the unique position of his Rubaiyat in Persian literature was considered. Then, the most controversial issues about his Rubaiyat, namely, his religious, agnosticistic, nihilistic and hedonistic themes, were discussed. In addition, Khayyam's views on two of his important ideas, namely, death and wine, were investigated. Finally, the possibility of a psychological interpretation of his Rubaiyat was explored. As a result, three interpretive models for different analytical perspectives, including the psychological one, were presented. These interpretative models, which were specified to be directive, purposeful, and implied, make the Rubaiyat prone to different psychological interpretations. Since some of the misunderstandings about Khayyam’s Rubaiyat are due to the misguided attempts to interpret them from perspectives not necessarily relevant to his ideas, these interpretive models could be quite helpful.