بوردیو

In addition to being a literary source, Shahnameh also presents human temperament from various angles and gives advice in the most subtle way. Moral anomalies in individual behavior bring social damage and take the society out of the state of security and tranquility. The purpose of this article is to present actions that are not consistent with the ideal good and that challenge the individual and the society. Since K-Kavus's ideas are not integrated and do not correspond much with reality, it cannot act as a strategy. This research tries to show the habits of Kavos' personality and find out which habits had a great impact on his governance proces? According to the findings, the negative habit of grudge has a very high frequency in Kavos Kingdom. In fact, it is considered the main factor in creating actions, and this is despite the fact that trickery has had the lowest effect; But by highlighting Siavash's story in Mehr's positive habits, it gets the most exposure, and the accusation that appears based on the sense of hostility and competition in Kavos has the lowest frequency. On the other hand, there is little prayer. Every mirror of Ferdowsi explains to Yazdan that the secret of moral balance is the improvement of piety and belief.

KeyKhosro's kingdom is one of the narratives about power that shows his ability to reach an ideal society. The purpose of this essay is the performance of KeyKhosro in the field of power and the explanation of the agency of various types of capital and habits or character, from Bourdieu's point of view, and the formation of society to control power and avoid tyranny. The present article, in a descriptive-analytical and comparative approach, tries to show, by presenting the power of KeyKhosrow and integrating it in the relations of activists, how he can increase the culture of affordability in the society and achieve an ideal society? Since the homogeneity of wisdom is prominent in the thought of Ferdowsi and Bourdieu, wise confrontation with social events is effective in the success of KeyKhosrow. Effective power depends on the virtues that cause the actor not to deviate from the moral axis and by having capital, especially economic capital, to use it for the well-being of the people of the society, and KeyKhosrow with the approach of prioritization and productivity. Types of capital and correct understanding of habits stabilizes its position in society.

Safavid era is one of the important periods in the history of Iran, where Persian and Turkish languages interacted with each other. This article investigates the function of Persian, Turkish, and Arabic languages in Safavid era Iran, as well as the lexical borrowing between Persian and Turkish languages, within the framework of Bourdieu's linguistic market theory. For this purpose, Persian and Turkish loanwords were collected by content analysis method and analyzed according to Bourdieu's linguistic market perspective. The results show that during Safavid era, these three languages, coexisted with each other. Arabic was the language of religion and science; and introduced religious, and scientific words and terms into Persian and Turkish. Persian was the language of poetry and literature; It had legitimacy in the literary circles and has lent poetic and literary words and terms into Turkish, and Turkish as the language of Shahs and army; was used in the army and court environment and has lent military and government words and terms into Persian. Therefore, the dominance of each of these languages in a certain social field is because of its speaker’s authority and competence in that field, not the nature of that language.

The most of the works written in the field of women's rights emphasize common elements such as violence against women, forced marriage, women's financial independence, women's self-objectification, and similar issues; But the novel "Al-Raviyat" written by Maha Hassan is a different and feminine novel that despite struggling with all these issues, tries to skip from these components to a different and effective paradigm in order to elevate the dignity of women and achieve a world according to their needs. Considering the capitals and abilities of women - who have been continuously oppressed and humiliated throughout history - the author says that informed women can spread the message of freedom to the whole world by promoting their awareness and knowledge. They should convey their desire to other women and to achieve this goal, they should write. French sociologist Pierre Bourdieu, in his theory of types of capital, - by referring to the habitus element - proposed the issue of cultural capital as an important factor in the achievement of symbolic power by individuals and groups and the reproduction of social classes. The current research aims to investigate the issue of writing as the cultural capital of women in the novel "Al-Raviyat" written by Maha Hassan and measure its effect on the reproduction of the social position of women in "Al-Raviyat" using a descriptive-analytical method. The research results show that bold women in "Al-Raviyat" achieve symbolic power by performing actions and deeds contrary to conventional habits and by producing knowledge and raising awareness, as well as by accumulating their writing capital and finally, they build a world according to their desire and away from any discrimination

In Bourdieu's theory of action, the literary work is the reproduction of cultural capital and the result of a combination of economic capital and the habitus. Additionally, it is a social action that a person shows in the literary field. Poetry, as a literary work, is a product of the mental dimension of cultural capital, which appears as a material success and objectified by the poet. This research compares the poetic actions of Nima and Akhavan with an approach to the capital and field based on Pierre Bourdieu's sociological theory in order to answer the questions of how the actions of these two poets are expressed with their decisions and how they react to the actions of others and the socio-political conditions of the society. The background of the research shows that many researchers paid little attention to this matter. The methodology of this study, in terms of nature and method, is descriptive-analytical and regarding its purpose, is fundamental-theoretical. The results indicated that both poets have similarities in some poetic actions but have different reactions in some others, the process of which is writing social-political poems in the field of Persian poetry production.

The present article aims to study the social contexts of the influence of Persian poetry and language on Turkish language and poetry by using Bourdieu's linguistic market theory, and to examine the literary and cultural influence of Turkish language on Persian during the constitutional revolution. Bourdieu considers language as a commodity which is traded based on the market logics. When a language dominates the market, it becomes the norm by which the price of other discourses is determined and the groups that make such a language their own language, legitimately dominate the means of understanding. The linguistic market places the speech of some people and groups at the top and limits and even rejects the speech of others. Persian language was dominant in the poetry and literature field and market for centuries, and was popular in the court, and circles of Sufism, and mysticism. Classical Turkish poetry was also developed under the influence of Persian Prosodic poetry and found its way into the field of court, Sufism, and mysticism. Through Persian Prosodic poetry, many words entered Turkish classical poetry, and then some of these words entered the language of the people. However, Persian language and poetry did not have much influence on the Turkish oral literature. From the early 20th century, social issues and colloquial language entered Turkish literary poetry, and the form and content of the poems became simple, Persian literature was also affected by this method, and as a result, the flow of literary and cultural influences reversed.

In post-structuralist sociology, who’s most prominent figure is Pierre Bourdieu, an attempt is made to investigate the relationship between the individual and the structure, so that the mutual influence of human will and social structures on his life is not diminished, and the final analysis also suffers from the relative belief that governs the thought. It should not be postmodern. Bourdieu uses the concept of field instead of the concept of structure, in his opinion, every person is involved with different economic, political and cultural fields during his life, and the movements that occur within these fields- knowingly and unknowingly, affect his life. One of these fields is the literary field. The saga of Arash Kamangir is one of the Iranian legends that was recreated by Bahram Baizaei, Mehrdad Avesta and Arslan Pouria in the nationalist literary field of Iran. The analysis of these three poems in Bourdieu's style shows that the common characteristics of the nationalistic literary field of Iran in all three Rewriting is visible, that is, xenophobia, emphasis on a common language, common history, ethnic honors and common borders, which are the constant themes of the intended rewritings and are repeated in different forms.

The attainment of power within a social space necessitates a complex interplay of diverse « capitals» defined within that particular milieu. These « capitals» can encompass both economic and, as posited by the French sociologist Pierre Bourdieu, non-material forms. A pivotal category among these capitals is linguistic one. « Linguistic capital», according to Bourdieu, signifies the skillful deployment of language and the crafting of pertinent and distinctive discourses aimed at influencing social interactions. However, the extent of this influence prompts inquiry: Can « linguistic capital» alone yield an impact deep enough to secure a position of power within a given field or social space? This research seeks to explore this question within the context of the textual society depicted in Ahmad Mahmoud's novel 'The Fig Tree of the Temples'. In this novel, linguistic capital is strategically employed through an religious discourse within the story's « textual society», forming the basis of our investigation. In this paper, we concurrently engage in discourse analysis and sociocriticism to study the roles of discourses in the interactions of characters striving for power within the construct of the textual society of 'The Fig Tree of the Temples'. After having examined the structure of the « textual society» of the novel according to Pierre Bourdieu, we studied the discourses of the characters and their mechanisms using the discourse analysis perspective of French linguist Dominique Maingueneau. In conclusion, we perceive how «linguistic capital» can on its own lead to the attainment of power.

Sociological analysis of types of violence is an important issue that can be addressed using the views of theorists such as Bourdieu. This article uses a descriptive-analytical method to analyze the female characters in the novels "My Bird" by Fariba Wafi and "The Forbidden Book" by Alba Accessups. And by comparatively examining the extent of the impact of violence in the social, cultural, and activist contexts of women and men, it shows how violence (especially explicit and active male violence) and the representation of the limitations of women in both societies are externalized. Forms of systemic, symbolic, covert, and actionable violence are imposed on women with the complicity of perpetrators in the absent strata of society. The results of the study in comparison between male and female social actors show that women are victims of various types of violence and social controls, in the production and reproduction of capital in social and cultural spaces are inferior to men. The rate of violence against men is lower and much lower than that of women and children. The activism of men in society by resorting to male domination and patriarchal rule of societies in five types of violence (symbolic, systemic, physical, sexual and linguistic) is more than women and children. Systemic violence and symbolic violence covertly harm women more than physical and verbal violence. On the other hand, the complicity and dominance of women communities and women activists paves the way for male domination over women.

Boasting (Mofakhereh in Persian) as a poetic theme or as a sub-genre has a strong presence in the books of poems of classical Persian poets. Adopting an analytical approach, this research attempted at analyzing ‘boasting’ in poems of Manouchehri Damghani, Sanaei Ghaznavi, and Khaghani Shervani based on Pierre Bourdieu’s field theory. To do so, after extracting instances of their ‘boasting’ odes and considering the historical and social issues of their times and their different habitus and mindsets, we tried to analyze the poems based on Bourdieu’s four literary field principles (habitus, capital, struggle, and disinterestedness). The results showed that Manouchehri, due to his inclination to the power filed, and to make a name and a living and to stabilize his position, used his art and poetry for boasting. He did not observe the principle of disinterestedness in the literary field which attempts at purifying literature from personal intentions. As a result, he was pushed to the margin. But as the power field changed during the second Ghaznavid and Seljuk periods and some new problems and instabilities affected poets’ conditions, poets such as Sanaei and Khaghani distanced themselves from the power field, due to their specific habitus, and attempted at purifying literature and fighting the power field. From the two poets, Khaghani was more successful due to his disinterestedness and observance of the rules of the literary field.

There is a two-way relationship between society and literature so that each one affects the other. In his theory of practice, Bourdieu deals with the interaction between literature and society and their mutual impact on each other. In the present article using Pierre Bourdieu’s theory of “practice”, three concepts of habitus, field, and action have been considered as the basis of analysis to provide a sociological investigation of Ahmad Shamlou’s poems and to clarify the way of thinking and type of action of this contemporary innovative poet. The research method in this study is descriptive-analytical in nature and fundamental-theoretical based on the purpose. The findings indicated that the poet’s habitus, which was based on the type of personal and social education in the family and society, was a fixed and stable habitus and with a special taste (habitus) in the face of the ruling power (field), to the extent that he had the available capital, he chose his lifestyle according to the position (pole of independence) in which he was located, due to the dialectical contradiction (between habitus and field), he chose a difficult and highly negative position. The poet performed different actions, the result of which was composing socio-political poems and, above all, innovating the sub-field of Persian poetry production.

 Sociological analysis of capital types can be seen in the views of theorists such as Bourdieu. In Bourdieu"s definition, in addition to economic capital, other types of capital are also very important, which are: cultural, social, symbolic and economic capital. This article looks at the effects of female precedence and latency on each other in the analysis of female capital by looking at the capitals of female characters in novels The Tibetan Dream and The Forbidden Book.

 This research was conducted by descriptive-analytical method.

 This article shows how societal activism of women"s assets emerges in sociological comparison and relying on the capital element of these two works. The result of the study, comparing the narrator"s capitals of the two novels, reveals the precedence of the Tibetan dream women"s cultural capitals over the Forbidden Book of Novels, which is a late economic capital (in the shadow and support of men, as rights or inheritance) and symbolic (ie love and respect for Mother figure) in a small way for them.

 In the field of social capital, women in the two novels have only the first social capital (marital and maternal relations) which does not have a positive reproduction and the main character of the Tibetan dream novel loses this small capital and instead loses the symbolic capital of love. Earns. Since in the novel Vafi the two characters Shiva and Sholeh have relatively high cultural and social capital, they reproduce more social and symbolic capital in the study of the precedence of capitals in comparison with the novel Despespeds; While in the novel Despodes, in having different types of capitals, their early capital (cultural and social capital) is small, which does not lead to positive reproduction.

In the present research , Bourdieu's theory of genetic structuralism has been employed so that to measure the impact of the social class and cultural production area on ferdowsi's aesthetic taste. After the general definition of the theory , part of the research we have come to know Ferdowsi's social class and because Ferdowsi was a peasant class and this class was the root of Iran during the Sasanian era, we have fully examined the peasant class.In another section, we examine the characteristics of the fourth and fifth century cultural fields of Iran. Based on the findings, by descriptive – analytical methed (library), the result was that part of Ferdowsi s aesthetic taste is due to his social class and the peasant class has given him the opportunity to learn the teachings that have influenced his taste. Also, the role of his habituses in the cultural fieldof time of discussed. Hi is pulling towards the literary and scientific teachings of Iran, which are part of the Iranian identity and so there is a strategy that goes through Shahnameh.

Translator studies, as a recent subfield of Translation Studies, focuses explicitly on translators rather than translated texts since translators create texts. While translators have been studied from different cultural and cognitive perspectives, their translatorial style from sociological perspectives has been remained underexplored. Against this backdrop, this study used Bourdieu’s theory of practice as a sociological theory to study major traces of Saleh Hosseini’s habitus in his translatorial style. To this end, a corpus from samples of Moby-Dick; Or the Whale and To the Lighthouse and their Persian translations was made. To study the samples, AntConc outputs were examined at morphological, lexical, and phrasal levels. Moreover, a semi-structured interview was conducted with Saleh Hosseini to complement and validate the findings. The results indicated that several aspects of Saleh Hosseini’s translatorial style, including his tendency towards using Arabic, literary, and archaic words, together with his inclination to use a wide variety of lexical items and sequence of genitive can be accounted for by the fields he comes from; in other words, his cultural capital and his primary and secondary habitus. His fields, life experiences, and interactions with various agents have shaped his style in translation, which can be known as Saleh Hosseini’s archaic style.

This research is an attempt to apply Bourdieu’s integrated structuralist theory in order to examine the extent of influence of literary production field in the 4th century taken as object, and also study the impact of Ferdowsi’s disposition regarded as a subject in the composition of the most important Persian national epic.  After examining the aforementioned field and studying the impact ofsocial, economic, cultural, and symbolic capitals on Ferdowsi’s habitus, this result is reached that there exists a dialectic relationship between the literary production field in the 4th century closely connected with the political field under the Samanids rule with the active habitus which did not lead him towards the vulgar teachings, instead had led him to use Persian national narratives in order to undertake the composition of Shahnameh.  Employing descriptive analytic approach in this article it was found out that, Ferdowsi’s strategy was under the influence of collective habitus in his time which in turn emanated from the political structure of Samanids and his individual habitus was affected by the symbolic and cultural capital and also his Dehghan class.  All these factors had persuaded him to incline towards preservation of the Persian language and Persian national identity.  It was further proved that Abu Mansur Abd al-Razzaq and his companions had a great role in providing the milieu in which a project such as the writing of the Shahnameh could be realized.