نشریه زبان و فرهنگ ملل
پیاپی 9 (بهار و تابستان 1401)

A proverb is a full-view mirror of the culture, customs, and ideology of a society. Examining the oral literature of nations is the most honest way to get to know the culture of each society. Different societies have had many effects on one another due to communication, migration, war, trade, and the like. In the course of this mutual influence and cultural exchanges, sometimes many commonalities in a field make it difficult to identify its real origin. Examining and analyzing Persian and Urdu proverbs and discovering their similarities and symmetries express cultural, intellectual and social commonalities and differences between the two nations. Based on this, with a library study and through a descriptive-analytical and comparative method, Urdu and Persian proverbs have been compared in this article, with an emphasis on Quranic and narrative themes. This study has tried to reduce some of the difficulties of finding the equivalent of the proverbs in these two languages. In examining the issue, we came to the conclusion that proverbs are one of the important components of folklore among every people and nation, and one of the vital pillars of language and culture, and are a sign of taste and beauty, which are often disguised as metaphors, irony, or in the form of a harmonious and pleasant speech. Also, from the comparative analysis of common proverbs in Urdu and Persian, both in terms of meaning and content, as well as in terms of form and manner of expression, we find out that the similarity of this group of common proverbs is to such an extent that it seems someone years ago wrote the same proverb for the same purpose, or translated the same words into another language. This group of proverbs, although are used between each of the two nations of Iran and (ancient) India with a different language and specific to the same language, but they have shared uses and the words have the same meaning and relatively similar phrasings are applied.

Persian language and literature, as one of the significant elements of the Iranian culture and identity, has always been one of the strengths and ways of introducing and expanding Iranian culture and civilization to other nations. Even today, language and literature are of special importance in the political and cultural relations of countries and are considered as one of the primary factors in the creation and expansion of soft power. Therefore, considering that the Islamic revolution and the soft power of the Islamic Republic of Iran have had tremendous effects internationally and on the Islamic world and have caused Islamic awakening and the revival of Islamic culture and civilization, the main question that arises here and is addressed in this study is what are the capacities of the Persian language and literature in Iran’s foreign relations?
Considering the place of the Islamic Republic’s Supreme Leader’s view in the country's macro policies as well as foreign relations policy-making, this study, tries to answer the mentioned question based on Ayatollah Khamenei’s views through a descriptive-analytical method.
In the view of Ayatollah Khamenei, script and language are of special importance and Persian language is one of the imperative elements of Iranian national identity. Language makes the main channel of culture transmission and one of the tools of influence and even domination over other nations. He considers the Persian language to be full of the teachings of Islam and the Islamic Revolution, and considers it the best medium and carrier to convey the message of the Islamic Revolution to the nations worldwide. He recognizes the revival of the Persian language and literature one of the duties of the Islamic Republic.

France was the first European country to establish scientific and cultural relations with Iran during the Qajar period till the mid-Pahlavi period. Through these exchanges, many French scientific, artistic and cultural terms entered Persian. There are also some words that are known and used with French pronunciation among Iranians. Today, many of these words remain in Persian and are not considered foreign at all. Some of these words have been equated by the scholars and distinguished linguists in tha Farsi Academy. However, the names of objects and inventions that entered Iran under their own titles cannot be changed and are considered a part of the Persian language corpse. In this article, we will analyze these words and categorize them so that readers can understand the great depth of cultural and scientific relations between the two countries of Iran and France and the extent of the influence of this language on Persian.

The three mainstream literary ideological movements of the West, i.e. romanticism, realism, and modernism, have left many and different effects on the literature of other nations during a period of a hundred years and experiencing many ups and downs in the West. In the meantime, Chinese literature has also received special and different influences from western literature, lack of examination and different reflection of which can be felt in literary studies. The author is trying to briefly examine the different influences of western literature on contemporary Chinese literature as well as the political and social contexts arising from it. Through analyzing and comparing contemporary Chinese literary works, this research explains the effects obtained by the structural forms of contemporary Chinese literature after encountering the West three ideological movements, i.e. romanticism, realism and modernism, and then by introducing authors and works of this era, tries to provide a clear understanding of how they are influential considering the traditional forms that govern Chinese literature. The crystallization of the Chinese literature values coincided with the end of the 19th century, which is the era of the emergence of various Western modernist ideas, and reached its maturity under the influence of the World War I and the socialist revolution. In fact, contemporary Chinese literature emerged from the global modernism literary thought movement. Despite, it should be noted that what has influenced the new Chinese literature is not the entire time and place of western literature, but rather modern Chinese literature is often influenced by European literature in the period the European industrial capitalist system was being formed. The influences that the Chinese have taken from Western literature include mainly those parts of "modern" Western literature that responded to their "tendency to be modern”, not the limited themes of the "school of modernism".

Being rooted in the love of the Prophet and his Household, Sayyids are highly respected in Muslim countries. When Muslims see Sayyids, they become spiritually affected as they become so by seeing any other signs and edicts of the Prophet's family. Using the library sources and through a descriptive analytical method, this study deals with the role of Sayyids in social and political developments, and shows that: throughout history, prominent Sayyid individuals, especially the scholars, have been more accepted and popular than the scholars at their level and non-Sayyids. They have mainly grasped this opportunity to deal with the affairs of the weak and the needy. This has many blessed material and spiritual effects such as compiling authentic books, the constructing mosques and seminaries, infirmities and hospitals, dealing with lawsuits and judgments, and reconciling the broken ties, etc. Politically speaking, they have been present in Islamic awakening, ecumenism of the faiths, and anti-oppression and justice-seeking movements. Despite the fact that Sayyids are a minority compared to non-Sayyids, these services are impressive. This is one of the examples of Sayyida Fatima (Peace be upon her)’s generation being kawthar.

In the contemporary history of the Muslim world, the term Türkiye is associated with secularism. Because after the collapse of the Ottoman Empire, it experienced secularism, whenever the term “Türkiye” is mentioned, secularism comes to mind. It still is continuing its way with the same secularist identity. Kemal Atatürk (1881-1938) took the French Laïcité as a model and changed the identity of his country from an Islamic caliphate to a secular one. During his time, political secularism was not implemented; rather, cultural secularism was implemented in practice, and its influence continues till today. So far, a lot of studies has been done on political secularism instead of cultural secularism. In this paper, the effect of cultural secularism in Türkiye is discussed and calls researchers to examine this vital cultural issue in Muslim societies. Getting to know the impact of cultural secularism can make Islamic societies aware of the damage caused in Turkish society. Through a historical method and approach, this article tries to show that cultural secularism in Türkiye influenced hugely almost all cultural elements including beliefs, values, norms, rites and rituals, and customs. Among these impacts are the acceptance of the French ideology of laicity, the sanctification of the secularist system, the transformation of extreme nationalism into a value, the transformation of standards and dos and don'ts of society, and the transformation of the Turkish identity from indigenous to western.

The politically and economically strategic location has given special importance to West Asia region. Many developments in international relations are linked to this sensitive and strategic place. Considering the situation of West Asia, the main question addressed in this article is the opportunities and threats of regionalism in West Asia in the post-Cold War period and what are the strategies to achieve that? It examines the opportunities and threats of West Asia after the collapse of the bipolar structure and bilateralism. This collapse has provided a significant opportunity for the West Asian countries to solve the problems, get rid of the bipolar structure, and strengthen regional integration. However, the threats involved this region have entailed many challenges and conflicts for the region that can be resolved by grasping the opportunities. Similarly, West Asia has very valuable strengths within itself, which can control the weak points in the countries of the region; but the problems, crises, and instabilities in are the result of threats and weaknesses that have created major obstacles in the process of political, economic, and security development. In order to get out of this current situation in West Asia, strategies have been proposed that are controlled by combining opportunities and strengths, threats and weaknesses in the light of strategies.

The Amazigh people are an ethnic group that has been living in North Africa for a long time and have their own identity, culture and customs; an identity that includes language, tradition, festivals, tribe and rituals. Also, their language is a vital element in their life and the point of their distinction from other ethnicities. After the arrival of Islam in this region, most of the Amazigh people embraced the religion of Prophet Muhammad (Peace be upon him and his Household) and gave up their previous walks and faiths such as worshiping the moon and the sun or worshiping objects or animals. Gradually and with the spread of Islam in North Africa, the effort to preserve the ethnic and racial identity among some Amazigh people intensified and they sometimes fought with the local governments. Geographically, the Amazigh live in the African countries of Algeria, Maghreb, Mali, Mauritania, Niger, Tunisia, Libya and Egypt. That’s why studying and knowing the culture of this people and establishing a relationship with them is of a great importance for the Islamic Republic of Iran. Therefore, in the present paper, the identity of the Amazigh people will be mentioned first, then the challenges and gaps of this ethnicity in general will be addressed, and finally their capacities for the Islamic Republic of Iran will be discussed.

Seyyed Jamaluddin Asadabadi is the most important thinker in the Islamic awakening movement, especially the awakening of Muslims in West Asia. He is one of the first Muslim civilization researchers who looked at the pathology of the Islamic world from a civilizational point of view and made Islamic civilization the center of his discussions.
Based on the works of Seyyed Jamaluddin Asadabadi and his civilizational perspective, the present article tries to examine the role, place, functions and challenges of language in the structure of civilization and adapt it to the historical findings of Seyyed Jamal.
This study found that the unity of language constitutes one of the basic and vital components for the formation and even the durability of civilization, as the Arabic language plays a unifying role in Islamic civilization throughout Islamic lands, especially in West Asia. As the language connects the social classes of people in a single civilization, it also supports its thought and communication and transmits the culture of the civilization to the next generations.
In the pathology of language, Seyyed Jamaluddin considers the spread of foreign languages, teaching and learning in other languages, static and non-dynamic language, linguistic bias and linguistic inefficiency among the civilizational challenges of language.

The present essay examines resistance poetry in Turkey and tries to introduce various Turkish literary trends that spread elements such as freedom, justice, anti-tyranny, nationalism, war, homeland, religion, etc. In this research, the issue of war has been discussed more due to its prevalence in the history and literature of Turkey, but along with it, freedom-loving, humanist and socialist streams have also been introduced. According to the studies carried out during the constitutional period, when the poets have not yet completely separated from the Ottoman literature, one can see the value-oriented literature that takes a heroic view of war and expands concepts such as religion, martyrdom, homeland, and victories and defeats. By the outbreak of World War II, Turkish literature changed and took on a socialist form. The changes resulting from the Second World War make the Turkish resistance literature change from a heroic and value-oriented approach to a critical and anti-war one in which topics such as society, people and politics are very prominent, poets have a humanist perspective and seek to spread anti-war poetry. Despite, such an approach in Turkish literature does not finish with the end of the WWII, but Turkish poets always go along with social developments by addressing the resistance themes.

By observing the society that the Holy Prophet (PBUH&P) created in his time, we can be certain that if their condition continued as they were, the civilization that they create would not be compared to any civilization throughout history, because the Islamic teachings that created that society are capable of creating it at any time and any place provided that they are applied correctly. That’s because as it is said, “The specific feature of Islamic civilization is that it is not like a flowing river; rather, it’s like the Kaaba in its steadfastness and unchangeability, and it is a sign of the continuity of Islam through the ages.” These principles and advantages of Islamic teachings give the right to Islamic civilization to draw from the various sources that are compatible with its spirit, without harming its principles and fixed teachings.
Through studying the cases, this article tried to magnify the causes of cultural backwardness in the Muslim societies as a phenomenon, in order to obtain a somewhat successful approach to treat this problem in the Muslim nation. This phenomenon demonstrates to be almost one of the most significant problems in Muslim nations that one of its main causes is division and mis-interaction among Muslims. We seek to shed light on this important issue, whose treatment leads to confidence and self-reliance by benefiting from the Holy Book, the noble Sunnah, and the words of Islamic thinkers. By analyzing and studying these factors and knowing how to treat them, we come to the conclusion that Islamic and Quranic teachings are capable of advancing the Muslim society if they are used according to sound logic.

Tourism, especially cultural tourism, has attracted the attention of policymakers as an influential phenomenon in the development of countries and advancing infrastructure through job creation and export earnings. On one hand, since cultural tourism is a type of tourism activity in which the visitor's essential motivation is to learn, discover, experience and consume attractions, tangible and intangible cultural products in a tourist destination, and these attractions and products relate to a set of distinct material, intellectual, spiritual and emotional features of a society, value systems, beliefs and traditions which include art and architecture, historical and cultural heritage, literature, music, creative industries and living cultures with their lifestyles, special attention to this field is essential to introduce Society and soft cultural influence in other societies.
On the other hand, today mass media have a big influence on citizens and societies, and as a result, they have a lot to affect different fields. Politics is the field where power conflicts manifest, and diplomacy is the main tool of foreign policy and represents broader goals and strategies that leads a government's interactions with the other parties in the world. By linking these two concepts, the issue of the use of media by leaders and diplomats in order to analyze and promote diplomacy and foreign policy is formed, which is referred to as media diplomacy.
Taking the capacities of this new tool in developing and implementing the adopted policies, especially in the field of cultural tourism, which is the subject matter of this article, as well as some decisions in determining the policies of policy makers and correcting mistakes in execution, can be very helpful. This research has been done through a library study using the most authentic sources and based on case study method.