parody

Parody is considered to be one of the most important literary genres that has undergone significant semantic changes over the years and has been incorporated into various forms of art, including cinema. Pedro Almodóvar is among the filmmakers who have utilized this concept in their works. This research aims to analyze the use of parody in Pedro Almodóvar's films. The theoretical framework of this study is based on the views of Gérard Genette and Linda Hutcheon. The research question is, "How has parody been embodied in Pedro Almodóvar's films?" To answer this question, a descriptive-analytical and comparative method has been applied. The films "What Have I Done to Deserve This?" (1984), "Women on the Verge of a Nervous Breakdown" (1988), and "Talk to Her" (2004) have been purposefully selected and analyzed as case studies based on the theories of Gérard Genette and Linda Hutcheon. The findings suggest that certain sequences in Almodóvar's films align with the dimensions of parody according to the perspectives of both thinkers.

This article analyzes The Last Step by Ali Mosaffa, an Iranian cinematic piece that creatively appropriates and parodies elements from James Joyce's "The Dead" and Leo Tolstoy's "The Death of Ivan Ilych". Employing a qualitative-explanatory approach, the study explores the film's intertextual relationships with the source texts, juxtaposing it with parodies of the works by Joyce and Tolstoy. The analysis not only dissects the film's playful reinterpretation of themes and motifs from these literary works but also situates this subtextual parody within the rich tapestry of Iranian culture, incorporating traditional music and architecture. Nostalgia emerges as a central theme, bridging the subtexts of the film's written, cinematic, musical, and architectural elements. The study reveals how the film, as a work in progress, establishes intricate intertextual relationships with the original stories, offering a fresh and engaging perspective on the source material. Through a nuanced exploration of parodying intertextuality, the article sheds light on the film's postmodern narrative style and its unique contribution to the cinematic landscape.

Double-voiced discourse is a term that Bakhtin has introduced in his theory of polyphony. In this approach, the author’s voice is manifested in the text through literary techniques including stylization or style-switching, parody, oral discourse resonance, and hidden polemic discourse. Against this background, the present study examines two war novels: Mohammadreza Kateb’s Blue Mondays of the Month as well as Ernest Hemingway’s For Whom the Bell Tolls. The research method utilizes a descriptive-analytical approach, relying on library documents to analyze and compare the two aforementioned novels. The objective of this study is to discover the hidden voice of the text that the author displays using various techniques. The research demonstrates that characterization in both novels is achieved through the naming of characters. In Kateb’s novel in the form of the nonchalant behavior of the sniper in a war situation and in Hemingway’s novel in the form of the hero’s passionate behavior and words in a sensitive and extravagant situation. Oral discourse in the Iranian novel echoes Baba’s weaknesses within the text, while the American novel explores the devastating consequences of war and prioritizes political interests over regional security. Hidden polemical discourse is present in Kateb’s novel, as the engineer’s discourse reveals both Baba’s sympathetic and serious voices. Similarly, in Hemingway’s novel, Pablo’s commanding voice is subtly present in Pilar’s words, while Maria’s words reflect Pilar’s femininity. Furthermore, Robert’s voice carries the discourse of the Republican party.

Carnival, the dynamic center of joyful spirit of debate and libertarianism of people, always shows power in the face of the absolute thoughts, with its solubilization and making solutions. Literary representation of carnival tradition and the anti-ban spirit of folk festivals, later in the Caniavalesque literature in the form of several techniques such as parody, relativity and binary opposition, crowning/uncrowning, lower urban language, the Themes of Death and mask, and banquet imagery were manifested, each of which was an artistic carnivalized response to the spirit of one-sidedness and self-sufficiency of the authoritarian party. Bakhtin's narratology project in the analysis of Novel-tendent prose considers carniavalesque as the keyword of modern novel developments by emphasizing the exploratory method of this idea in beliefs constructed carnival. The importance of paying attention to carnivalesque literature from the perspective of Bakhtin's critical approach lies in its ability to study and re-read the strategies of these works in objectifying the Liberal tendency of anti-dogmatic modern narrative discourse. Relying on the method of descriptive-analytical research, by observing the examples of carnivalesque of the novel "The-Game-of-Forgetting" in the form of the above components, we try to measure the success of the Moroccan "Mohamed Berrada" in dialogizing his work and promoting the spirit of polyphonic democracy in Arabic novel writing. The study of the novel from the perspective of carnivalesque literature indicated That: Berrada, with methods appropriate to each of the components such as: desecration, degenerating the transcendent enumerated concepts, inversion and replacement of oppositions, refutation of perfectionism and pre-recognized bases of rulers; It overturns hierarchical norms and seemingly inviolable rank-oriented relations, and by emphasizing multipolarism, will centralize rejected discourses once again. It'll leads the audience to the status of subjectivity and knowing the state of polyphonic nature of the universe, in the shadow of democracy, and has ultimately made his novel a successful example of global carnivalesque literature with a local twist.

Different and sometimes contradictory definitions of "parody" indicate that there is no consistent definition of this concept. A parody in Persian literature - containing valuable treasures to study this concept - has been translated to "Naghise". This word is incorrectly used for most of the concepts close to it. In order to understand this concept, finally, in a correct way in Persian literature, and to better recognize its nature, a diachronic survey study of parody in western theories and literary criticisms is necessary. In this article we will explain how theorizing about it culminates in Bakhtin and the Russian formalists in the twentieth century. We will describe the first approach in that parody was specially defined and distinguished from its adjacent concepts, as well as, the most important and recent theories. Parody, this acclaimed and sometimes perverted concept, has encouraged analysts and theorists to never stop redefining and researching about it.

Carnival, the dynamic center of joyful spirit of debate and libertarianism of people, always shows power in the face of the absolute thoughts, with its solubilization and making solutions. Literary representation of carnival tradition and the anti-ban spirit of folk festivals, later in the Caniavalesque literature in the form of several techniques such as parody, relativity and binary opposition, crowning/uncrowning, lower urban language, the Themes of Death and mask, and banquet imagery were manifested, each of which was an artistic carnivalized response to the spirit of one-sidedness and self-sufficiency of the authoritarian party. Bakhtin's narratology project in the analysis of Novel-tendent prose considers carniavalesque as the keyword of modern novel developments by emphasizing the exploratory method of this idea in beliefs constructed carnival. The importance of paying attention to carnivalesque literature from the perspective of Bakhtin's critical approach lies in its ability to study and re-read the strategies of these works in objectifying the Liberal tendency of anti-dogmatic modern narrative discourse. Relying on the method of descriptive-analytical research, by observing the examples of carnivalesque of the novel "The-Game-of-Forgetting" in the form of the above components, we try to measure the success of the Moroccan "Mohamed Berrada" in dialogizing his work and promoting the spirit of polyphonic democracy in Arabic novel writing. The study of the novel from the perspective of carnivalesque literature indicated That: Berrada, with methods appropriate to each of the components such as: desecration, degenerating the transcendent enumerated concepts, inversion and replacement of oppositions, refutation of perfectionism and pre-recognized bases of rulers; It overturns hierarchical norms and seemingly inviolable rank-oriented relations, and by emphasizing multipolarism, will centralize rejected discourses once again. It'll leads the audience to the status of subjectivity and knowing the state of polyphonic nature of the universe, in the shadow of democracy, and has ultimately made his novel a successful example of global carnivalesque literature with a local twist.

Abolhassan Yaqmā Jandaghi, is one of the poets of Qajar era that has criticized verbally the corruption of the times by using the technique of satire in his poems. One of the techniques he has used, is a parody of the antecedent poets of Khorasani and Iraqi styles. The Masnavi of Sokkal-Adal, a poetry that has been composed in 564 verses, satirizes one of his contemporary poets so that in its composition the poet has considered Shahnameh of Ferdowsi. According to the topic, this paper tries to investigate the form, the structure and the theme of Sokkal-Adal based on the components of Mock epic and it compares the Mock epic with other kinds of literary figures including parody and Burlesque. To benefit from the technique of parodying, Yaqma tries to replace the literary imitation with creativity in his poems and He partly achieved its goal, but sometimes changing the tone of poems from heroic tone to doctrinal tone and combining these two tones have kept the poetry away from the textual coherence

The greatness and fame of Shahnameh has not only had an undeniable effect on the wave of epic poetry in Iran and encourage poets to imitate Ferdowsi, but also it has caused some poets to have little ability to compose epics or In the presence of the Shahnameh, any other epic work was considered worthless by them, to mixing epic with humor and making “Naqise-ye Hamasi”. Based on it, Naqise-ye Hamasi as a suggested title for these works, which bears similarities and differences with mock-epic and burlesque in European literature, is a literary genre in which the supreme style of the epic is imitated to express trivial issues.The earliest examples of these artifacts can be seen in ancient Greece. By imitating the epic poems of ancient Greece and Rome, like Homer's Iliad and Odyssey and Virgilio's Eneida, in Europe in recent centuries prominent mock- epic Have been composed by Alexander Pope, Scarron, Trumbull and Barlow. However, in comparison with European mock-epics, funny epics in Persian literature are weak, but examples of Naqise-ye Hamasi Can be found in works of Obayd Zakani, Boshagh Atáme, Nezam Qari, Nazoki Hamedani, Yaqma Gandaghi etc. It was also natural that with the spread of new poetry in the last hundred years of Iran, Naqise-ye Hamasi be created in a new form. These parodies can be recognized as “Naqise-ye Hamasi Nimai” or “Naqise-ye Hamasi Azad”.

To challenge the authority of Grand Narratives is a dominant feature of postmodernism and, naturally, postmodern writing. Amongst these grand narratives is History. Historiographic metafictional novels – as postmodern works of fiction – challenge the objectivity of History and reinterpret (or, better said, demystify) the historical record. The writers of these novels seek to show the multiplicity and textuality of history. Therefore, history in these works of fiction is a discursive construct and has an intertextual nature; and as a discourse it is constructed in and through language and is thus open to rewriting and recontextualization. The present paper examines two historiographic metafictional novels in both English and Persian literatures, namely, Graham Swift's Waterland (1983) and Hamidrezā Shāhābādi's Dilmāj (2006), in order to reveal the extent these novels have transformed the conventions of historical fiction.

One of the achievements of the Constitutional Revolution at various levels of society and consequently literary texts is to pay attention to women and discuss their issues and problems. for example, we can mention the works of Mohammad Mohammad Ali, in which women have a special position. he can try to show another voice (woman) that has been silenced in front of the dominant power and ideology of patriarchy by using the story of Rostam and Sohrab and recreating this story from Tahmineh's feminine point of view. This article is trying to answer the question that how the intertextual relations of this work with Shahnameh have led to polyphony and women's discourse in Tahmineh's story novel. Therefore, the article has shown the author's linguistic and sociological contradictions from the story of Rostam and Sohrab relying on the logic of Bakhtin's dialogue. the result of the issue has shown that the author in order to centralize the position of women in recreating the story of Shahnameh uses the features of women's discourse such as the color-word, women's perspective, women's words, women's emotions, and feelings, women's syntactic structure in sentences. Also, in the sociological contradiction of the Shahnameh narration, he has dealt with women's intellectual and financial independence, women's identity, struggle against women's being different, and so on.

During the period of modernity, Arabic poetry acquired a kind of objectivity that saved it from pure lyricism, drawing inspiration for its techniques from the core of dramatic and narrative art, in which the degree of intensity increases as a result of the dialogic characteristics and the predominance of tension and the various linguistic levels and conflicts. With it, the dialogical theory of Bakhtin was divided, which constituted a decisive turning point for the creation of a new vision of the world that shook the foundations of the monist and hegemonic vision of self-direction. The polyphony phenomenon, as a main branch of it, reinforced the plurality of perspectives and visions and heralded the conflicting opinions and positions and ideological dialogue in a vast democratic space, so that every voice and consciousness could freely express itself in light of bilateral dialogues and acceptance of the other. In this research, we focus on the technical components of the phenomenons such as the multiplicity of ideologies represented in the multiplicity of personalities, the heteroglosia and plural language patterns, parodies, interfering genders, and intertextuality. We conclude that the multiplicity of voices is taking place in modernist literature in full swing. Whether it is poetry or prose, the point is the plurality of discourse as the writer strives sincerely to use the dialogue spaces to provide a visionary democracy that is honest and not false, and that the dominant ego is broken into conflicting subjects in free and heated dialogues that save poetry from subjectivity.

This article aims at the content and structural analysis of the poetry of Nasser Feyz, a contemporary satirical poet, in his four comic collections (i.e., The Omlete with Handle, Near the Cucumber Stub, Feyzbook and Feyzanlah). The authors first provide a precise definition of parody and then, based on that, analyze the content and structure of Naser Feyz's parodies. In terms of the content, those parodies both make at the readers laugh at satirical elements and raises criticisms of social, economic, moral, cultural and political issues. From the structural point of view, the rules of language, music, semantics and imagery are applied to create graceful inconsistencies that are in line with the paradigmatic structure. For example, the poet has shown his skills in the realm of language through word verbal games, word-formation, double pluralization, and folklore.

One of the most important issues preoccupying Masnavi researchers and critics’ minds is using facetious allegories, specifically in some of which indecency has been addressed in the most unscrupulous way. Some Masnavi researchers have not borne this and have found it to be incompatible with its spiritual context and some have justified it recoursing different reasons. After a brief explanation of parody, this study attempts to address such issues as the position of parody in the poetic tradition and Mowlavi’s era, sudden or intentional selection of these parodies, and then its psychological investigation and analysis. Being contently  analyzed, this study findings indicate that in addition to regarding for the listeners and their didactic aspect, the existence of these narratives as presented in Masnavi  not only does not trigger the audience, but it also represents its indecency more and from a psychological point of view leads to lesser inclination toward dirt and indecency. Finally, the reason of ordering these allegories, which is mostly reflected from the forth volume onwards, has been dealt with.

Welcoming means using an exemplary poem that according to the welcoming poet has a complete form, shape and design and has found a place among the people. The poet tries to put a new design in it by making some changes and uses the reminder of the welcomed poem in order to instill more meaning in the audience. However, taking advantage and borrowing is a major feature of welcome; Benefit from music and structure that has become familiar and well-liked over time, and words that sit well in the sample text and harmonize with other elements of the poem. This article shows the influence of Iraqi style poets (for example, Attar, Saadi and Hafez) on the model poetry (poems of Sanai, Khaghani and Salman, who is also Iraqi) on three levels of language, expression and thought and measures whether they are consistent or not. .

The research method in this article is analytical-descriptive.

Poets who are ideologically aligned with someone, in welcoming him, borrow the main ideas and thoughts from him and by welcoming the main elements of structure and music of the model, like other stylistic elements of their poetry, to highlight the content. Their words are profitable, and many greetings are not for the sake of experimentation or empowerment

In the matter of welcoming poetry, the example is sometimes so rhetorically effective that the borrowing poet is not looking for a new impetus for thought and emotional issue, and if he seeks to renew meanings and change the situational context of poetry, image, music and other relationships and It does not change the elements of the poem much. An interpretive poet like Hafez, in welcoming, while taking advantage of the intertextual relationship, takes another step towards changing the texture of speech and gives a new effect to the poem with mental interpretations.

"Tazrigh" or "Tarze Tarzigh" is one of the known Persian poetry styles in the 10th century, referring to absurd, meaningless, ridiculous and humorous poems. The style is generally recognized for employing taboo concepts and curse words, marked as being against social norms. Among the poets of this period, Fuqi Yazdi, who has written all his works in this style, has introduced the term "Por-pooch" [full of meaninglessness], which is far more expressive than "Tazrigh". In the preface of his book, Yazdi has referred to the intellectual foundations and literary coordinates of this style, which can be considered as the manifest of poets who employ this style. The present article aimed at introducing the term "Por pooch" and its semantic implications, and then examining the most salient features of this style such as linguistic aberrations, humor and parody.

In Bakhtin’s opinion, the term ‘play’ is the suspense of everything in a hierarchical structure and addresses all the forms of terror, reverence, piety, and etiquette connected with that structure. Although the Attar's works are closed-off discourse in the form of monologues and his words expect no answer, by the use of play element, one may detect instances of polyphony in those works. With irony, Socratic dialogue, Menippean satire and parody, Attar trespasses the level of monologues and projects himself as a social and religious authority. The Mosibatnameh is fraught with such play features as free and familiar contacts, sublime and cheap as well as serious and comic utterances, carnivalistic mésalliances, naked posing of ultimate questions on life and death, profanation (playing with the symbols of higher authority), mock crowning and subsequent decrowning, inappropriate speeches and performances, and so on. Using a descriptive-analytical method and according to Bakhtins opinions, this study analyzes the various features of play in Mosibatnameh.

The discourse of literary texts can be viewed from a variety of perspectives and all the dimensions of their various levels can be evaluated. Discourse analysis provides an opportunity for a deep understanding of the text. It helps highlight the author’s discourse and linguistic interactions with ideological structures. The parodies of Jerir and Akhtal are among the texts of Arabic literature based on foregrounding and backgrounsing. These two poets use specific discursive tools in most of their parodies, seeking to foreground their own identity and to background the identity of their rival. This paper discusses some principles of critical discourse analysis, such as the explicit socio-political stance of discourse analysts, and focuses on the dominance of the elite and institutions as they are enacted, legitimated, or reproduced by text and speech. One of the crucial elements of this analysis of the relations between power and discourse is the patterns of access to (public) discourse for different social groups. This article argues that in order to be able to relate power and discourse in an explicit way, we need the “cognitive interface” of models, knowledge, attitudes, ideologies and other social representations of the social mind, which also relate the individual and the social, and the micro- and the macro-levels of social structure. This argument is illustrated with an analysis of parliamentary debates about ethnic affairs. The article attempts to refer to the “ideological square” of van Dijk in order to check out the discursive levels of two parodies by Akhtal and Jerir. The results demonstrate that highlighting negative aspects of the other is of a very high frequency in both texts (66 percent in Jerir’s and 71 percent in Akhtal’s). The difference is that Jerir has been more successful in the use of discursive levels of meaning, formal structures, and grammar.

Parody" or "contradiction" is an artistic trick in which a humorous imitation of a serious literary work takes place. In this research, the most important tool of "Kharestan"; AdibGhasemiKermani's satirical parody (1308-1238 Hijri / 1849-1929 AD) has been studied in two levels of surface structure and deep structure by comparative analysis using library tools, that is, word, form, and meaning.AdibKermani is one of the authors and poets in the field of critical and folklore literature. And his book "Kharestan" is written with the following of GolestanSaadi and he has used special words and phrases and non-natural and mostly comparative and critical words in response to the stable, original and literary words and serious issues raised in Golestan. Answer the main research question; That is, how to use the most important tools of controversy in the work and the degree of success of Ghasemi in it, is the goal of the authors. The results of the research show that the author has been able to use the local and slang words, interpretations and terms of Weaver's scarf class, specific allusions and proverbs of people in the streets and bazaars, in the structural form of Golestan, alternately, all three types of verbal, formal and content contradictions. Include in your work and achieve relative success in forming a humorous contradiction on GolestanSaadi.

Nuh Manzar is one of the lesser-known educational narratives and the only parody of Nizami’s Haft Peykar in Persian literature that was kept unedited and unpublished till recently. The present article attempts to criticize the fictional motives of Nuh Manzar and propose a rather comprehensive description of its characteristics.  This research is basically in two parts. In the first section, the origin, time and place of the compilation, the narrator, reasons for its title, the subject and theme, the style, the expression, and the literary genre are identified. In the second part, for the qualitative analysis of the subject, the main motives of Nuh Manzar are criticized in three parts: influence of Shahnameh, Ayyari, and lyric motives