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This research in the light of the developmental globalization theory and on the basis of the descriptive, analytic and comparative method, studies the problem of globalization and linguistic creolization in the novels 'Mamlakat al-Farasha' (Butterfly Kingdom) and 'Eshgh va Chizhāye digar' (Love and Other Things), because these are two examples of Iranian and Algerian narrative works that reflect more clearly the phenomenon of linguistic creolization. The results indicate that the phenomenon of linguistic crealization is caused by cultural globalization manifested in the narrative discourse of the novels Eshgh va Chizhāye digar and Mamlakat al- Farasha, in two types of nouns and sentences, but the creolization via nouns is the most prominent type of linguistic creolization which is manifested in these two novels. According to the data of statistical analysis, the component of change and distort the names of the characters with a sum of 33% and a frequency of 465, is the most used component in the novel 'Mamlakat al-Farasha'. Then, comes the component of recall and association of the names of famous foreign celebrities and characters with a sum of 25%, and a frequency of 352 leis in the next rank. But in the novel 'Eshgh va Chizhāye digar', the component of the names of lifestyle with a sum of 49%, and a frequency of 220 is the most used and most frequent component, then the component of changing and distorting the names of the characters lies in the next rank with a sum of 27% and a frequency of 122. This research shows also that the main difference between these two novels from the viewpoint of the linguistic creolization lies in the type of foreign language used, as well as the use of changed and distorted names by the writer, so that Aʽraj emphasized mostly on the of the French language, while Mastur emphasized on the use of the English language but didn't dealt with the names changed and distorted as much as Aʽraj did.

Vernacular translation of literary works invites inevitable semantic, syntactic, rhetorical, and ideological shifts within a text. This process of stabilizing originates mostly from the translator’s conscious intention and is reliant on the target language’s innate nature. Among the most notable theories in this regard, is J. C. Catford’s theory (1965), which analyzes semantic and syntactic shifts in two general categories and four sub-categories. This study attempts to compare and investigate Abdolmona-em’s and Al-Attar’s stabilizations in the Arabic translation of Forough Farrokhzad’s “Tavallod-i-Digar,” based on Catford’s theory. The results of this study suggest that in comparison with other transformation modes, transformations on a syntactic level are of high impact on the translations by both aforementioned translators. Maryam al-Attar’s translation includes fewer structural stabilizations because of reduced concern about the primary language’s structure and emphasis on literal translation, and this culminated in the complexity and unfamiliarity of the end product. On the contrary, Abdolmona-em’s translation appears more smooth and natural, as it suggests suitable equivalents and emphasizes the expression and stabilization of semantic and syntactic structures. Furthermore, the exclusions and redundant extensions in Al-Attar’s translation have often brought about interpretative and thematic transformations in the poem.

Heterogeneous Behavioral Activity Activists with the Situation of "Self and Other" in Surah Youssef Semiotics studies with different approaches, including up-to-date knowledge in the contemporary world. Cultural semiotics is one of the most important approaches to this science. Yuri Lutman is one of the founders of cultural semiotics who has developed the "self and other" paradigm. According to this model, whatever is not "insider" is inevitably "other" and vice versa! Today, utilizing up-to-date knowledge is an important way of analyzing religious texts. Analyzing the stories of the Qur'an using this model helps to better understand the text. The story of Yusuf (as) in the Qur'an is one of the most important Qur'anic stories. This study attempts to analyze the behavior of different actors in this story based on the "self and other" model based on the descriptive-analytical method and show that it is possible that the behavior of the actors is not in accordance with their sign position. . In other words, for one reason or another, an "insider" may behave in a manner proportionate to the "other" and vice versa. In this regard, the interactions between Yusuf and his brothers, Yusuf with his beloved Egypt and his wife, as well as Yusuf's interaction with the prisoners, as well as with Jacob and his children are examined

The archetypal images are products of man’s collective unconscious that are actualized by the creativity and sensitivity of the artists. The present article intends to give a Jungian analysis of “Some Other Place” by Goli Tarraghi because the writer herself has spoken about the significant role of archetypes in her stories. The research, through investigating the archetypes such as ego, anima, animus, journey, wise old man, persona, shadow, individuation process, and rebirth, proves that the plot and character functions of the story give it a capacity for a Jungian reading in which the very “some other place” of the story can be considered as an archetype. In fact, as one is needed to get to this place through an internal journey and a rebirth, it is called “some other place”.