نشریه زبان و فرهنگ ملل
پیاپی 11 (بهار و تابستان 1402)

The objective of life should be more and more spiritual perfection and development for all. There are conditions for a successful and fruitful dialogue, which can lead to a foundational change in the international scene. A successful dialogue should lead to a favourable environment for the growth of moral virtues, based on faith and piety; abolition of all forms of undesirable discrimination and provision of equitable opportunities for all; securing the multifarious rights of all citizens and providing legal protection for all, as well as the equity of all before the law; expansion and strengthening of brotherhood and public cooperation among all the people; elimination of all attempts to monopolize power and complete elimination of imperialism. Participants in such dialogue should believe in the following principles or prerequisites and observe them as much as possible, in an equal way and without any discrimination or use of any double standard. There should be maximum possible freedom for maximum social participation as prerequisites of maximum spiritual and material development. In addition, individuals and societies should take notice of mutual respect; peaceful coexistence; security for all; proximity of thoughts for removing all types of misunderstanding and finding common areas; man’s dignity; respecting spirituality and moral values; and all types of justice (individual, social and international); spiritual and material development and all levels of economic justice. However, all human beings should follow up good governance for all nations; all types of independence of all nations; maximum cooperation among all nations and states; equity and nation’s interests.

India is the largest federal country in the world and with its racial, cultural, language and religious diversity, it has given an important perspective of tolerance and peaceful coexistence. In the Constitution of India, eighteen languages are listed as the official languages of the entire country. In addition to this language diversity in India, we see script diversity in this land. The main question is, how has India solved the issue of language, cultural and religious diversity in terms of national unity? And how is the issue of accommodation and coexistence in the multicultural society preserved in the society? How have the language and cultural policies, as well as the ethnic, religious and language rights in Indian society, dealt with these issues? This article draws a model of unity and plurality for the Indian society by examining the policies and legal aspects of the Indian multicultural society. In this article, we discuss the model of cultural, language, ethnic, and religious diversity in the multicultural society of India.

It is not exaggeration to say that West Asia is a cradle and hub of religions and denominations in the world. Because a variety of religions and believers in religions and even numerous and diverse religious holy places can be found in this part of the world. Yet, there are many conflicts once in a while in this region, the new ones are much more serious than the previous. Each religion has its own fundamentals such as the Holy Books, the saints and beliefs. The sacred places where these fundamentals are learned, praised and respected have the key role but are unforgettable feature to make peace in this region. At the same time, this diversity is itself a proof of division and tension, which is manifestation of quarrel on ideas, attacking people each other and destroying the holy places there.In this essay we intend to investigate the sacred places in religions, in west Asia, the importance and origin of their holiness, and the role they have in making peace and tranquility and the way they can build it. To do so, first we have to find the major religions and denominations based on the demographic factors each has and then we will address the above mentioned dimensions so that a step can be taken to create peace and stability.

Although Iraqi society seems to be a monolithic society, prima facie, in terms behavior and morality, it includes different currents of thought and culture that conflict each other in many principles and sub-principles: Shia movements, Sunni movements, ethnic Kurdish factions and religious minorities that are recognized as such in Iraqi constitution and united under the general title of Iraq. Each of these main currents itself consists of subcultures and sub-currents that have their own sociological, religious, political, economic and cultural elements by which they distinguish from one another; a major obstacle to the development of Iraq. One of these sub-currents which operates under the existing main Shia movement in Iraq and has caused a great deal of controversy is the Yemeni (Yamani) claimant movement, which has changed one of the strongest common Shia cultures, namely Mahdism, and created a new subculture. The present article, using virtual and library resources and through a descriptive-analytical study, explores this issue and deals with the cultural and non-cultural contexts within which this current has been formed and its consequences in Iraq. It finally concludes that such sub-currents and specially Yamani clamant movement, exploiting beliefs and ignorance of ordinary people, have influenced the public culture and social norms of Shia community in Iraq, caused divisions and disputes among the people, and hindered the progress of Iraq.

Similar to other Muslim nations, contemporary Islamic thoughts in China are diverse and at the same time greatly influential on individual and particularly social aspects of life. This paper, examines various Islamic thoughts present in the contemporary China, the processes of their formation and evolution over the course of time, and their founders or important thinkers. The interesting point about Islamic thoughts and currents in China is the effect of Chinese culture and norms on them to the extent that there is a Contemporary Islamic thought in China, named Xidaotang, which has no parallel in Islamic world and is exclusive to China.

In this article, an attempt has been made to analyze the mutual relationship between the concepts of " religion ", " language " and " culture ", which is one of the most important issues in human social life. The purpose of this research is to find the converging relationship between these concepts and interaction in order to strengthen the dimension or dimensions of the other two sides of this triangle and the quality of this relationship.An attempt has been made to answer the following questions: How is the relationship between the three concepts of religion (Islam), language and culture? What is the degree of influence and effectiveness between them? Is religion a part of a whole called culture or is culture in the realm of religion? Does the language determine the culture or vice versa the culture determines the language? What is the relationship between religion and language? Is language just a tool in the service of religion and religious ideology and is their relationship one-way or do they have a mutual relationship? In this article, the author took advantage of the method of library collection and review of written sources and explained the relationship between these three in a descriptive analysis. And he also tried to show the cooperative and convergent relationship of these issues in the society and defend their interaction in order to expand each other's existential fields and serve the expansion of human civilization and culture.

West Asia (the Middle East) has been the birthplace of great divine religions, including Judaism, Christianity, and Islam. Civilization has developed and come into being through the spirit of religion. In the last century, the Islamic world has begun to move towards the recovery of civilization by reviving the roots of Islam in its truest form. It is the only religious civilization in the world that has continuously opposed the West. The Iranian Islamic Revolution, in particular, has challenged the current world order and American hegemony in the Middle Eastern region. The religio-cultural capacities of the region, which are based on the thought of Ayatollah Khamenei, have the theoretical and practical ability to play an important role in the new world order and move towards a new Islamic civilization. The main question of this research is, "What are the religio-cultural capacities of the region in the new world order from the perspective of the Supreme Leader?" For this purpose, the method of qualitative content analysis has been used based on his books and speeches. If we examine the Supreme Leader's cultural thought, we realize that, in his opinion, the issue of "culture" is fundamental and has influenced the country's economic and political state. According to the Supreme Leader's thought, we can divide the cultural and religious capacities of the West Asian region into several parts as follows.

This Article, with is entitled Strategies for the rapprochement of the Shia Ithna-         Ashari and the Ismaili of Bohra. The Ismaili Bohra are closer than the Ismaili Aga Khanies to the Twelver Shiites. The Ismaili Bohra religious beliefs is rarely discussed in books. We cannot reach the basic principles and the origin of their beliefs; therefore, we cannot reach the methods and solutions of interaction and desirable unity and rapprochement between the Twelver Shiites and the Ismaili Bohra. The rapprochement between Islamic these two denominations is an important issue and Ismaili Bohra is one of the Shiite sects which is existent and functioning and the continuity of interaction of these two sects also has a positive impact in the region because in region they have many followers. The commonalities and differences within the Shiite sects should be resolved so that the rapprochement of the sects is much easier and more fruitful and the Shia sects can come together peacefully for development of the Islamic Ummah. This research will present the common aspects and differences of these sects to providing the ground to get closer to each other and rapprochement which will recreate a social environment that will beneficial for bring development in the whole society and the Islamic Civilization.

The Balti language, spoken in the high mountain valleys of the Karakoram range, is an essential part of the cultural heritage of the region. The Balti people have a unique history, language, and culture that have been shaped by the harsh environment of the mountainous terrain, as well as by their connection to Islamic culture. This paper explores the role of the Balti language in preserving Islamic culture, as well as the broader cultural heritage of the region. We will delve into the history of the Balti people, their language, their music and poetry, their festivals, and their unique architecture. Through the pages of this paper, we hope to convey the rich cultural identity of the Balti people and the importance of preserving their language and culture. We will explore the challenges faced by the community in preserving the Balti language and culture, and the steps being taken to promote its use and ensure its survival. The Balti people have a unique and vibrant cultural identity that is deeply connected to their language and geography. By learning about and celebrating this cultural heritage, we can gain a deeper appreciation of the richness and diversity of the human experience. We hope that this paper will inspire readers to learn more about the Balti language and culture and to appreciate the unique contribution of this community to our shared human heritage.

The present study aims at introducing two varieties of language or more clearly two dialects existing among Qomi Iranians as two separate regional dialects of the many varieties of Persian language. The study of these two dialects simply shows the relationship between language and social classes, namely, low and high variety. As such, the researcher investigated Qomi dialect as one of the most ancient and famous dialects of the Persian language in Iran.  As a matter of fact, there exists two dialects in the city of Qom as regional dialects of Persian showing the distinctive variety of local colorings in the language. For the purpose of the study, 40 people were randomly chosen from low class dialect (low variety) living in a so-called low-class areas, and 40 others from higher class regions. The speeches of the two dialects were observed, recorded and transcribed. Interviews were also done to assess the people’s perception. The findings of the study suggest that there exists a mutual impact of social factors and the regional dialect, stipulating the fact that dialects to some extents are bound to some certain social factors such as geographical region, religion, social class, gender, and ethnicity, and the fact that the relationship between different people from different dialect groups with the immigrants from other cities and countries are all creating a mixed new dialect that is constantly changing and is full of various cultural aspects taken from the original speakers of the existing various dialects.

The present study deals with the metaphoric aspect of Romantic poetry from Roman Jakobson’s point of view. The romantic poetry is distinguished and stands remarkable through the language picked by the poet. The potency of language of romantic poetry owes to the collection of the words that have been selected not only out of intelligence but also pure feeling. The enchanting and magical language of the romantic poetry is the product of metaphoric matter that requires elaboration. Romantic literature is distinguished by the unique language which is used within it. The language that the romantics use is filled with emotion and feelings since it conveys the real feelings of the author in a tangible way through metaphors and other figurative devices. The result would be a poetic or prosaic language which is suitable for writing poetry. Consequently, the dominant genre becomes poetry in this literary movement and many great poets of England belong to this era. This research studies Jakobson’s metaphorical aspects of selected British Romantic Poets. The research investigates the manifestation of metaphors within romantic verses to depict how the romantic poet has been able to grasp the reality of an object and transform it into a far-fetched idea throughout the similarity of relations. To do so, the researcher would use Jakobson’s theory of language regarding metaphoric and metonymic aspects of language.   Jakobson’s notions of metaphor and metonymy are investigated in selected British Romantic Poetry to show why the dominant genre for romantics is poetry not prose and metaphor is the basis for poetry in comparison to the realists for whom metonymy is the basic form. Moreover, the researcher studies syntagmatic and paradigmatic relationship within Romantic poetry to show how meanings are created through association of meanings and displacements.

La sociologie est aujourd'hui considérée en Occident en tant qu'une science créée au XIXème siècle par Auguste Comte mais en étudiant l'histoire de cette discipline, nous constatons que l'origine des études sur les sociétés humaines peut plutôt être identifiée chez les penseurs musulmans et orientaux quelques siècles avant les fondateurs officiels de la sociologie moderne. Certaines théories sociologiques aussi s'enracinent dans les éléments liés à la pensée islamique. Dans cet article, nous prenons l'exemple d'une des théories fondamentales de la sociologie de nos jours qui semble être initialement inspirée des idées d'Ibn Khaldoun, penseur musulman du XIVème siècle. La théorie du déterminisme social est réputée en Europe comme un acquis scientifique élaboré par Émile Durkheim. Cette théorie sociologique s'exprime aussi dans les ouvrages des figures plus récentes comme Pierre Bourdieu qui par sa notion de l'habitus essaie d'analyser les forces extérieures subies par les actants d'une société. Pourtant nous constatons que ces éléments sociaux qui déterminent les conduites des individus et des groupes sociaux sont déjà mentionnés par le grand auteur des Prolégomènes qui s'appuyait, dans ce cas précis, sur le terme coranique de Sonnat-Allah signifiant littéralement la tradition ou la règle de Dieu. Dans cet article, nous voudrions tracer une esquisse historique à propos du déterminisme social en vue d'étudier cette hypothèse d’après laquelle le déterminisme social est une théorie définie par les théoriciens musulmans quelques siècles avant les penseurs européens de la Renaissance ou les sociologues de l'ère contemporaine.