کاوش نامه ادبیات تطبیقی
پیاپی 49 (بهار 1402)

Yuri Lutman has defined cultural semiotics based on interactive confrontations in three patterns comprising; "nature and culture", "chaos and order", and "insider and other". His cultural semiotics has been able to interpret the connection among special cryptographic structures in a confrontational-interactive system. Lutman has depicted the influence of nature, culture, and their codes on the characters and their actions in the three above-mentioned models. The purpose of cultural semiotics is to study the intercultural relations of the confrontational-interactive system for the "nature and Culture" pattern, which explains the dominance of the insider culture and its cryptocurrencies against the uncultured ones or other cultures. Novels targeting immigration are a good subject to study the notion of confrontation, interaction, the obstacles by nature, culture, and their mysteries. The current study has investigated the basic components of the character construction and their actions in the novels "Hamnavai Shabane-e Orchestr-e Chobha" by Reza Ghasemi and "Vaha-e Ghoroob" by Baha Taher based on the "nature and culture" pattern by Lutman in a descriptive-analytical method. The purpose of this study is to explain the position of characters and their actions based on the intercultural interaction of origin and destination culture in the studied novels. As presented by the results of the study, these two authors have preserved their own culture in the turmoil of character immigration to the host culture based on the components of nature and culture. More precisely, the novels of these two authors is in alignment with the "nature and culture" pattern with respect to the social components of gender, marriage, and domination of power (murder). The spatial and atmospheric texture of "Vaha-e Ghoroob" is consistent with the pattern of nature, but the novel "Hamnavai Shabane-e Orchestr-e Chobha" converges more with the pattern of culture.

A subcategory of psychological critiques is Jung’s archeology critique through which the existing archetypes are examined. Archetypes are hereditary and refer to ambiguous and complicated levels of collective subconscious among humans. Having penetrated the collective subconscious, they become an inherent part of individuals’ psychological organization. One of the most practical and universally known archetypes, also known as the core of the sole myth, is Campbell's concept of "hero journey". As it is claimed in this archetype, the journey comprises three stages of departure, separation, and return, and the development of archetype in individuals’ psyche entails passing through the provided stages. Same as this subject, heroes in various legends appear in different forms that have a similar story. Through the integration of descriptive-analytical method, the current study aims at analyzing the myth of "Ahu bacheh" and "sister and brother" through the critique archetype of hero journey. Irrespective of the symmetrical and asymmetrical aspect of time, heroes in such legends are analyzed and their structural similarities will be uncovered. Hero’s journey in works of different nations follow a unique pattern. The awakening of the inner hero in the protagonist based on Campbell’s idea is a true representation of his theory of sole myth which leads to the process of transformation.

The current study, carrying a comparative perspective, is an attempt to present the commonalities in Masnavi and Quran with respect to the notion of fiction making. As the analyses provided by this study claim, Quran and Masnavi, despite applying fiction-making strategies, avoid this strategy and, on the basis of this feature, shape the fiction narration and lead the audience to the main point of the narration. Respecting the question that “how is this possible that fiction-making happens while standing off the fiction”, the impact of multiple factors such as the revelation structure, moral idealism, different usage of imagination in storytelling, reality and virtuality of language, and purpose of the story in those pre-mentioned texts can be addressed. Via using descriptive-analytical method and library and attribution studies, it can be concluded that by going beyond the common ways of imaginary contexts (i.e., metaphorical), virtual attribution will lead to reinforcement of fiction narration destruction, which, finally, assists these two texts to stand off the fiction. Furthermore, the difference in Quran and Masnavi`s aim for storytelling leads to creating fiction without telling exact details and without making contexts that are fit with the nature of narration and actions/reactions of fiction characters. So, these features enable these texts to deeply stand off the fiction and be different from readers` normal exceptions in fiction reading.

Compensation theory, first proposed by Jung to create a counterbalance and mental-balance to eliminate feelings of psychological inferiority, is one of the existing self-defense mechanisms. As posed by this psychological theory, every individual may have backward or forgotten complexes in their subconscious mindset and undergo a certain change and attitude in the evolutionary process of their lives. In other words, the greater the force due to psychological complexes in human, the more his external activities and behaviors and psychological reactions would be. Accordingly, based on the "theory of compensation" and the study of literary work in this respect, a scientific-analytical connection can be established between the psychological complexes and social inferiority of contemporary poets with the function of psychological energy of mythical characters. This study, therefore, is an attempt to show the intensity of psychological performance of literary creators such as Ahmad Shamloo and Emel Denqal in a descriptive-analytical way. Precisely, this is to show their efforts to compensate for many psychological pressures and social complexes based on self-sacrifice and patriotism. As the results of this study revealed, these two poets have utilized the technique of Arabic mask or contentment and the powerful psychological energy of ancient myths so as to compensate and eliminate their psychological complexes in the turbulent society around them and, followed by that, began to create new and dynamic struggling myths. Finally, they have created new myths with dynamism and manifestations of militant and patriotic behavior, and their biological developmental process has promoted human progress and perfection.

Rostam's character is known as one of the most prominent characters in Iranian epic literature and has taken a unique place in epic texts of Persian literature, especially Ferdowsi's Shahnameh. However, this does not mean that the other literary work written in line with the reports of Iranian epic heroes have equally tried to elevate this epic character and his features. This negligence by many Arab-Islamic writers in the field of modern religion and culture is not considered as a strange phenomenon However, Shahnameh Tha'labi, written by a writer from Neishabour who lived in Khorasan, is referred to as the closest to the original text due to using common sources with Abolghasem Ferdowsi in compiling the epic history of Iran and the shared aspects such as letters, descriptions, and events, and has minimized this negligence. This text is, therefore, motivating and debatable. Thus, this study intends to criticize and evaluate the process of shifting the position of Rostam and the transformation of the slanderous character in the book Gharr al-Muluk Tha'alabi, and to criticize and adapt its causes and effects in comparison with Ferdowsi's Shahnameh. According to the results of the article, by putting together the hypothesis of Rostam's re-creation in Shahnameh and the shared sources between Ferdowsi and Tha'alabi, factors such as the fundamental discrepancy between Ferdowsi's heroic description and the book of Sha'labi kings, his historical and religious approach, discourse and attitude between poet and historian by embodying epic superheroes have played a pivotal role in the transformation of this epic character in the provided arabic text. It should be noted that the methodology utilized in this research is a descriptive-analytical procedure based on the American school of comparative literature, which deals with Rostam's comparative personality in two works

The literature of each period is influenced by the interacting circumstances of that particular period. The poetry of Khazal Majedi (born in 1951) and Nasim Shomal (1313-1299) experience the impact of the conditions created by the enemies of Iraq and Iran for a long time. These two poets have criticized the existing situation of their society back in the old days on a large scale and have held a negative attitude against it. The theory of critical aesthetics emerged as a production of Frankfurt School of thought in the twentieth century, and the main goals it carried were opposing the existing status and, ultimately, experiencing the liberation of contemporary man as a free being. The current literature of Arabic and Persian poetry, due to their common social-intellectual-political conditions, have formed common experiences which comprise this change in almost both the content and form of the literary works of the two nations. One of the most prominent elements of the common poetry of Khazal Majidi - as an Iraqi poet - and Nasim Shomal - an Iranian poet - is the critical spirit and atmosphere that has overshadowed their poems. The method used in this article is to compare the poems of two Iranian and Iraqi poets based on the American school of thought and the library analysis and interpretation. These two writers, like the theorists of the Frankfurt School of thought and the theory of aesthetics and critical theory, deny the ideology of any literary or non-literary work and consider its authenticity in its independence. This article aims to address the main intellectual concerns of both poets from four common aspects: political code, social code, mythical code and historical code which carries a symbolic meaning that is the critical comparison and analysis from an aesthetic point of view. From the analysis of the poems for both poets and the understanding of their views, it is inferred that the root of all problems in Iran and the Arab world, according to this theory, is political domination and the way to create freedom in society is to eliminate hegemony in the country. Criticism of the ruling political domination, opposition to positivism, revolutionary art, etc. are among the main foundations of this theory. Khazal Majidi and Nasim Shomal have symbolically expressed their anti-colonial ideas and have used social, political, mythological and historical codes to embody the reality of the country and stimulate the society, thus achieving their goals and values and develop their opinions.

The analysis of texts based on new theories of literary criticism is one of the ways to be informed about their structural aspects in the present age. One of these theories is the communication model of Jacobsen, a Russian linguist. Jacobsen focuses more on the issues of linguistic structure in poetry and considers poetry as an integral part of linguistics. As he implements, communication is defined through the six functions of emotive, conative, phatic, referential, metalinguistic, and poetic language. This study tries to investigate the structure of language and its basic functions from the perspective of Yakubsen communication model in the poems of contemporary Syrian poet Sanieh Saleh (1935-1985) and contemporary Iranian poet Tahereh Saffarzadeh (1936-2007) in a comparative and descriptive-analytical approach. Having considered the poetic coordinates as well as the themes in Saffarzadeh's "Didar-e Sobh", the findings reveal that the predominant aspect of its linguistic functions is in the order of its functions that is referential, conative, and poetic similar to the emotive, poetic, and referential functions that are among the dominant theological functions in the Divan of “alzaman aldayq” from Sanieh Saleh. The study of the communication process in the Diwan Poetry of both poets has been effective in getting better and more familiar with their attitudes, ideas and thoughts.