جستجوی مقالات مرتبط با کلیدواژه « politeness » در نشریات گروه « ادبیات و زبان ها »

It is more than two decades that culture has been taught as the fifth skill for foreign language learners. Ta’arof is a communicative strategy that Persian learners need to use in their very initial interactions with Iranian society i.e. a lack of its command may cause miscommunication. A review of some of the most popular TPFL textbooks shows the need for a pedagogical and linguistic basis for teaching ta’arof. The present article is an attempt to provide such basis by portraying a relatively cohesive picture of ta’arof situations, functions and linguistic structures through investigating ta’arof in native-speakers’ daily conversations. In this research a corpus of ta’arof collected by Kalantari(1398) was explored on the basis of Koutlaki’s framework of politeness and ta’arof. The study distinguished nine situations of ta’arof i.e. conversation onset, reception, request and enquiry, gratitude, empathy and sympathy, appreciation and encouragement, donation and receiving gifts, states and actions, coming and going and conversation disclosure. Then the functions included in each situation and the linguistic structures used for expressing ta’arof were searched and listed The research took a preliminary step towards a grammar of ta’arof which could be used in compiling TPFL textbooks and facilitating ta’arof teaching and learning.

Creating an effective language communication requires mastery of verbal and non-verbal skills. One of these verbal skills is politeness in social interactions. The current research has investigated the ways of observing politeness in classroom conversations based on Brown and Levinson’s (1987) theory of politeness. The data of the study were collected during several meetings that were held in some educational institutions in Bushehr including Azad and Payame Noor universities. The results indicate that negative politeness strategies have been used almost twice as much as positive politeness strategies, and in some cases positive politeness strategies have been used along with negative politeness. The highest frequency of negative politeness belonged to the four strategies "be conventionally indirect", "question, hedge", "give deference", and "apologize", and "notice, attend to the interests, wants, and needs of H", "exaggerate", "seeking agreement" and "give reasons" had the highest frequency of positive politeness. Examining the components of politeness in classroom discourse is effective in identifying this discourse as an academic discourse. In addition, these findings can be used in teaching foreign languages, which requires a comparative comparison of cultures and traditions.

One of the socio-cognitive factors that is encoded in each language using different linguistic tools is the concept of politeness. Understanding and expressing the abstract concept of politeness is only possible through objective concepts; That is, the understanding of these abstract concepts is facilitated by expressing these concepts in an objective form. Since encoding the concept of politeness in language is a linguistic feature that shapes the surrounding environment and changes over time; In this research, we will express the concept of politeness in the Persian language objectively and concretely and we will try to answer the question that "does the Iranian Persian-speaking community use the possibilities of expressing politeness more than before and as a result if these possibilities have increased in Farsi?" In other words, "Has the Persian-speaking society become more polite?" In fact, we want to know if the Iranian society has become more polite in the past five decades or not. In order to find the answer to this question, we have to examine the cognitive and mental representation of the concept of politeness in the Persian language in order to determine whether it has had a downward or upward trend. In order to investigate this issue, several different linguistic tools, including the frequency of occurrence of conceptual metaphors, permissible metaphors, idioms, euphemisms, and figures of speech. This study can show the changes of politeness over time and the possible reasons (social, political, and cultural reasons) of these changes in the Persian language in each decade. Based on this, the cognitive model of the Persian language can be presented from the point of view of politeness. The body examined in this research includes the following: speeches of political officials, movies, press texts (newspapers and magazines) and songs. The results of the research show that rudeness has been on the rise over the past 50 years.

IntroductionAccording to Lakoff (2004), in order to evaluate the degree of politeness, some principles must be observed based on which some kinds of behavior can be called polite and some impolite. These behaviors differ from culture to culture. In each society polite and impolite behaviors are due to the culture and the thinking of the people of that society. By comparing these behaviors with one another it could be understood that it might be possible that some behaviors which are considered polite in one culture could be regarded as impolite in another. The social stance of the interlocutor and the scope of conversation affect the truth of speech and observation of customs and linguistic coding. The current research studies the degree of politeness used by both male and female students with respects to their social stance based on Lakoff’s (1975, 2004) approach. Do students respond to the demands of different people in the university setting equally? or the social stance of people affect the diversity of words and the degree of politeness among students.

Language is a social phenomenon. What happens in society is reflected in language. For this reason, the social study of language can reveal facts about the language community. If a society is violent, rude or sad, it manifests itself in language. With this assumption, the present paper examines the rate of the three social characteristics of violence, politeness, and sadness and happiness and its reflection in the Persian language in the last five decades. The two main questions of the research are: Has the Persian-speaking community become more violent, rude and sad in the last five decades? Is there a connection between important political and social events and the rate of these changes? To answer these questions, a corpus from the past five decades were analysed, including movies, newspapers, stories, speeches by politicians, and songs. The corpus was divided into five decades, in each decade one or more important political and social events took place in the country: the fifties (revolution), the sixties (war), the seventies (construction and reformations), the eighties (kindness and election issues), and the nineties (moderation and sanctions). In this corpus, we have sought to find, analyse and determine the frequency of language tools that show the desired characteristics such as metaphors, adjectives, forms of address, and taboo words. This study shows that generally the Persian-speaking community has become more violent, rude, and sad at least in the last two decades. There is also a clear relationship between the main socio-political events in each decade and the rate of increase or decrease of these characteristics.

The authors in the present study attempt to investigate the speech act of compliments and its semantic boundary engagement with other speech acts of positive assessment of the speaker from the listener such as "approval", "praise", and "flattery ". The hypothesis of the present study is that the semantic boundary of speech acts containing positive assessment of the speaker depending on the verbal culture of the speakers of Russian and Iranian verbal environment is different,  and it is open to change in such a way that if a face expression in the Iranian cultural verbal environment is complimented, that expression may find the color and smell of flattery in the Russian verbal environment; in other words, an action with a positive assessment to an action with a negative assessment of the listener towards the speaker is interpreted as flattery. Furthermore, the compliment structures in each verbal culture have gender differences and characteristics (male and female). That is, the group of formulas used for men is inapplicable for women and vice versa. Iranian literature and compliments are interpreted as politeness in international research. Goffman (1955, 1976), Brown and Levinson (1978, 1987), and Leech (1983) were the founders of these studies (Faika, 2016, p. 109). In other linguistic works written about Taarof, it has been interpreted as ‘compliment’ (Alavi & Zeinali, 2014, p. 139). Evidently, the lack of linguistic equality in other linguistic cultures indicates the absence of linguistic phenomena or their difference in the target linguistic culture. In such cases, ‘Taarof’ is an unequal Iranian cultural phenomenon in other cultures. It can be interpreted neither as compliment nor ceremony nor politeness. Taarof in other cultures should be considered as an untranslatable national cultural phenomenon and presented as the term ‘Taarof’ (Izadi, 2018). In the verbal environment of Iranians, inappropriate compliments are considered a reprehensible practice. Hence, the Iranian proverb ‘reduce the compliments and increase the money’ referring to a situation where one is expected to pay a wage or do something, but instead, the audience witnesses ‘compliment’ and eloquence of the speaker in the concept of ‘Taarof’ and ‘praise’ of his action and performance. Compliment in Russian verbal culture does not have an emotional and expressive tone and rhythm. Such an action is interpreted more as flattery by the Russian listener. However, the predominant feature of Iranian verbal culture as an Eastern culture is an exaggeration in the act of ‘compliment’ and the boundary of the compliment formation from flattery is clear, and the listener has no difficulty in distinguishing the two. However, in most cases, ‘praise’ is used as a tool to form ‘compliment’ in this linguistic culture, and therefore in Iranian verbal culture, the actions of ‘compliment’ are combined with ‘praise’. However, this does not mean an overlap between the two boundaries. The following semantic and situational classifications can be considered in a compliment: 1) Gender: male and female; 2) personal and administrative; 3) Description of the external and internal qualities of the audience; 4) appropriate and inappropriate compliment; 5) compliment with an emotional tone. In the Iranian verbal culture, using expressive speech acts represents politeness and even Taarof with the help of complimenting the audience. Using these speech acts, the speaker shows his attention to the audience, expresses his sincerity in ‘compliment’ and ‘praise’, while in ‘flattery’ there is no element of intimacy, and it is the result of hypocrisy. Depending on how ‘approval’ is used, it can indicate the role of a communication channel, i.e., using approval as a sign of listening carefully to the speaker; or answering his question from the point of view of correct logic. ‘Compliment’ and ‘approval’ can be on the horizontal or vertical axis of socialization, while ‘praise’ and ‘flattery’ can be seen only in the vertical axis of the age hierarchy or social administration. For ‘compliment’ speech act, we can somehow determine expressive and verbal tools in some verbal situations, namely, complementing the appearance, referring to the freshness and youth stability of the audience, meeting after a long time etc., while such a classification is impossible for flattery and praise.

The term ‘honorifics’ refers to special linguistic forms that are used to signify deference toward the nominal referent or the addressee. The main motive of this research is to identify various types of honorifics during Qajar era based on Ghaem Magham Farahani's Monshi’at. The research data included 2221 honorific forms extracted from the above mentioned corpus. The theoretical framework used in this study was the honorifics classification proposed by Shibatani (2006). He classified honorifics into four classes: referent honorifics, addressee honorifics, avoidance languages and beautification. In order to find out the frequency of the honorifics, the data in different qualitative analysis have been analyzed qualitatively. The findings showed that referent honorifics are more frequent in the corpus and no particles, prefixes and suffixes are found in the corpus as referent honorific. Moreover, the findings displayed that in addition to categories discussed earlier, we can also add adjectival honorifics and praying phrases to honorifics categories. Furtheremore, the results demonstrated that social status, power and formality were effective in using honorofics in the Qajar era.

Language usage is one of the most prominent social distinctions among men and women, which is often manifested in speech. In terms of “social norms”, linguistic politeness is regarded as a completely standard behavior in society. Each culture has its own behavioral norms, and the behavior that conforms to rules is politeness. Some of the social norms can be found in folklore and oral literature, including proverbs. Therefore, by choosing Taleshi language, spoken in Minaabad region of Ardabil city, the researcher tried to study the linguistic politeness and different types of face threatening acts to answer the following research question: is there any relationship between the gender of speakers and the usage of different kinds of politeness in the proverbs of Taleshi language. For this purpose, the researcher first interviewed the old and middle-aged men and women, and then collected 180 proverbs and examined them based on the existence of politeness and verbal violence. The data were analyzed by Log-linear analysis in SPSS software. The results of the statistical analysis indicated that there is a significant relationship in the usage of different kinds of politeness and verbal violence in the proverbs of different genders in Taleshi language, which, due to the community expectations, has also led to a difference in their social behavior.

Teaching profession to Muslims The Holy Qur'an has introduced education as one of the essential propositions for the development of human beings to perfection, on the basis that the profession of teaching has always been of great value to Muslims The Holy Qur'an has introduced education as one of the essential propositions for the development of human beings to perfection, on the basis that the profession of teaching has always been of great value to Muslims. It was in the ignorant society of that time that no effort was made, so the origins of this tradition in the Islamic era go back to the first days of the emergence of the Islamic religion, but this ethics-based profession It is through this descriptive-analytical method that the author describes the angles during this research and finally concludes that The teaching and teaching profession in Islamic culture and among Muslims requires a high degree of ethics and diverse talents to put the teacher and teacher in their true position.

This research, conducted in the field of pragmatics and sociolinguistics, aims at the describing and analyzing the type and number of request strategies in Kurdish, Mokri dialect, regarding the effectiveness or non-effectiveness of social factors as the gender of user and the power of addressee. To this end, for data collection, a revised version of Discourse Completion Test (DCT) including 12 situations was distributed among 130 (65 males and 65 females) Mokri Kurdish speakers in Mahabad city located in the southern of West Azabayejan province. They were in the age range of 25 to 35, holding at least a bachelor degree. Besides the questionaire, direct observation consisting of 7 hours of everyday normal conversations in various situations and different contexts was employed to collect more natural and reliable data. As the main theoretical framework for the present study, Cross-Cultural Speech Act Realization Project (CCSARP) coding scheme used by Blum-Kulka, House and Kasper (1989) was employed and Brown and Levinson’s (1987) politeness theory was used as the peripheral framework. Results of the research showed a significant difference across genders in selection of the type of request strategis and the power of addressee had a significant effect on choosing the strategies. It was also shown that power and gender had an interactive effect on the selection of these strategies. According to supporting strategies of the "negative and positive faces" in Brown and Levinson’s (1987) theory, it was found that Kurdish people as the members of one cooperative group mostly employed positive face saving acts in their communications and interactions. The research findings indicate that it is about time for linguists as educational planners to consider these sociolinguistic differences in teaching Kurdish language to non-Kurdish people in order to prevent any probable mishaps in their communications and interactions with Kurdish speakers.

The present study seeks to Imam Mohammad Ghazali. Politeness is a linguistic phenomenon , showing how language users use language to manage their interpersonal relationships. Didactic literature is a type of literature that seeks human being’s fortune in the improvement of the moral behaviors, and its loftiness of purpose aims at the development of spiritual strength and moral teaching of mankind. In this paper, by adopting a sociolinguistic approach and the methodology of content analysis and Principles of Brown and Levinson (1987), it is attempted to present the representation of linguistic Politeness in the aforementioned texts. The results of the research indicate that Ghazali's Didactic texts emphasize the use of positive politeness, which indicates the promotion of sympathy and companionship in these texts, and is based on the management of the person's face and, as such, is audience-centered, and most of the recommendations to the speaker are concerned maintaining empathy.

Agreement is one of the most important morpho-syntactic categories in linguistics. It commonly refers to systematic covariance between the semantic and formal property of one element and the formal property of another element. Agreement system of any languages contains six important elements: 1) controller, 2) target, 3) domain, 4) feature, 4) value, and 6) condition. The agreement system is distinct in different languages, and the extent to which agreement is used differs from one language to another language. It depends on language-specific factors in which contexts agreement is obligatory, optional, or even excluded. Due tohe importance of identifying these factors, in this corpus-based study, we tried to investigate the verbal agreement system in "Zein-Abadi" dialect. "Zein-Abadi" dialect is spoken by the Behdinan “the people of the Good Religion,” in other words, Zoroastrianism, who live in, Zein- Abad. Zein Abad is a village that is located in Yazd province.


Corbett (2001) discussed six elements that are important in the canonical agreement. The element which determines the agreement is the controller. The element whose form is determined by agreement is the target. The domain of agreement is the syntactic environment in which agreement occurs (the clause for instance). Features are agreement categories such as number, person, and gender. Value is the classification of feature. For example, numbers in Persian have the values of singular and plural, but Arabic has singular, dual, and plural value. Conditions are the external factor which affect the domain of agreement. Agreement based on the grammatical number can occur between the verb and the subject. In a simple example like "she runs", the form "runs" is singular, agreeing in number with "she". This is information about the number of runners (just one), and it matches that expressed in its source "she". Patterns of agreement vary dramatically cross-linguistically, with great diversity in expression and types of variation found. Agreement is influenced by the conflicting effects of sentence structure and meaning and also metalinguistic (e.g., syntactic, semantic, and social) factors.

In this corpus-based study, we tried to investigate the agreement system in "Zein-Abadi" dialect. Therefore, we gathered a written corpus consisting of "9881" verbal clauses and analyzed our research data according to canonical agreement theory of Corbett (2001). Within his criteria, we consider our database on three criteria which involve:


The presence or absence of a controller:

Several criteria are related to the controller. An important one is that canonical controller is present. Compare these two examples:


a) xišân va mardom-e vey xâmuš namânand (Beyhaghi, 1345, 147).
SBJ.3nd Pl V. PRS.3rd Pl

'His relatives and his people will not be silent'


b) Ø open the window
Ø V. PRS.2nd Obj

In the first example (from Persian), the controller is present, while in the second one (from English), it is absent, so we see canonical type (a).


The match between the controller and the target characteristic:Based on these criteria, in canonical agreement, the values of controller and target match together. To clarify, we have to address examples like this one:

c) The committee have decided
d) The committee has decided


We cannot simply say that committee in example (c) is plural since we do not know these committees. From the feature value point of view, we can say that example (c) is less canonical than example (d).


The condition or absence of a condition in the match:The construction which has a condition is less canonical than the construction with no condition. In Persian, if the subject consists of inanimate singulars, the verb will be singular.

e) yek setare dar âsemân mideraxšad
star. SBJ.3nd Sg in sky shine. V. PRS.3rd Sg

'One star shines in the sky'

However, if the subject consists of inanimate plurals, the verb will be singular or plural.

f) setaregan dar âsemân mideraxšand/ mideraxšad
Stars.SBJ.3nd Pl in sky shine. V. PRS.3rd Pl/ PRS.3rd Sg

'The stars shine in the sky'

The three syntactic, semantic, and socio-linguistic factors (politeness) are among the most influential factors in Zein -Abadi dialect. Analysis of the investigation presents, in 3364 verbal clauses form 9881 verbal clauses equaling "34/05" percent of the corpus, there are also syntactic and semantic agreement between controllers and targets, and in 6517 verbal clauses, equaling 65/95 percent of the corpus, there are no syntactical and semantic agreement between controllers and targets. In non-canonical cases, Pro-drop clauses with 95/35 percent are most effective, then comes the animacy with 3/71 percent, and social politeness with 0/94 percent makes structures with non-canonical forms of verbal agreement.

Taarof is among the most important components of Persian cultural identity, dominant in almost every instance of social talk, and is considered the backbone of Persian ritual politeness (Beeman, 1976; Koutlaki, 2002, Izadi, 2015, 2016). Given this capacity, taarof has a great potential for intercultural mis/communication between Iranians and non-Iranians, and has direct implication for Iranian’s ‘relational connection with and separation from’ (Arundale, 2010) each other and the outer world. While building on the earlier studies on taarof, this paper examines the notion of face, understood as “relational connection and separation” (Arundale, 2010; 2013) in the interactions which reflect this concept. The data come from the transcriptions of audio-recorded natural every day conversations as well as video-recorded professional academic talk. The results show that, using face as relational and interactional, one can imagine certain amount of connection and separation simultaneously.