فصلنامه متن پژوهی ادبی
پیاپی 53 (پاییز 1391)

Jalal Al-e Ahmad (1923-1969) was a committed, idealist and pragmatist author who had been a short story writer from 1944 till he died. The remarkable factor I his stories is the techniques of the author's presence in his works which sometimes has an interfering and sometimes an indirect role. At any rate, the author's presence is a result of the specific attitude of the author. On the other hand, the novels by Jalal Al-e Ahmad such as The Tale of Beehives, The School Principal, By the Pen, and The Cursing of the Land, which have all been written in the last decade of his life, are also the result of the author's attitude towards the form of story. The present paper attempts to investigate the author's presence, its relation with this specific attitude, and the factors causing his presence in the stories.The author's presence in the said stories can be considered to be the result of his obligation: he regards story as a means for informing people in special political, social, and cultural conditions. By explicitness and relying on traditions of Iranian stories, the author attempts to fulfill his obligation.

One of the important issues in Sufism is how the mystic needs to pass the stages in the path of reaching the truth and spiritual maturity and understands the states which overpower him. One significant mystic state is affinity. The devotee drowns into and approaches God, loses his traits, gets closer to God to the extent that he doesnt even see his affinity. Some poets use poetry as a means to discuss the issues and basics of mysticism ad Sufism. Attar is among the poets who have written his poems with a delicate and fluent language influenced by mystic issues. Mystic stages and states, especially affinity to God is largely reflected in the poetry works by Attar. Besides presenting a brief definition of affinity from the mystic perspective, the present paper investigates into reflection of this mystic state in the poetry works by Attar.

This paper attempts to review the general structure of Jam-e Jam Poetry by Ohadi Maraghei and discuss the effects of different thinking systems of the author on the language and eloquence of the text. In different parts of this work, the worldview in the poems changes based on the subject, and the changes are represented in the language and eloquence of the text. For the first time, the general plan of Jam-e Jam is investigated as a literary-philosophical encyclopedia in this paper that shows in which cases the text is close to philosophical styles and in which cases and why it departs from the style of such texts.

Dream of Tibet is a novel written by Fariba Vafi in which the routine life of three women of two generations with three different identities is narrated. Sociologists who deal with analyzing literary works use different approaches in text analysis. One of the most important social theories is symbolic interactionism. While a theorist of symbolic interactionism pays attention to how people create an image of themselves and interact with it, Goffman deals with how the society forces people to present a specific image of themselves. Erving Goffman (1922-1982) is among the prominent sociologists who analyze interactions between people in daily life. To this end, he used theatrical metaphors. While presenting Goffman's theory, this paper investigates into the said novel based on his theories. According to Goffman's pattern, what we can say about Dream of Tibet is that though the female characters of this novel try to conceal stigma of a forbidden love, they cant succeed in performance on the stage

The old-age and widespread story of Bijan and Manijeh and its episodic place in Shāhnāmeh has led to dispute among researchers. Some attempt to present a historical justification for it and consider the story to be originated in the Parthian Era. The main issue is what kind of thought the story of Bijan and Manijeh contains which makes it so widespread and inclusive. At the same time, the question is how it could be placed in a great book like Shāhnāmeh. Analysis of the structure of the story based on Vladimir Propp's method shows the main structure is based on the plot of familiarization of the hero. Repetition of functions and main characters of this story in other Iranian stories confirm the basic and non-historic structure of Bijan and Manijeh. Investigation into the deep structure of the story too shows that it is formed under the influence of fertility rituals whose various forms are present in other stories. The reasons for the geographical inclusion of this story are the joint plot, structure and deep structure of the story.

In search for new ways of going beyond the risky limits of artificiality and repetition, modern authors have left the inflexible structures behind. By considering philosophical bonds of modernism and literary form of modern works, they have developed writings that sometimes seem hard to comprehend. Presence of mental structures and their interference with linguistics ones, paying attention to the unconscious and new philosophical thoughts about the nature of time, making prose similar to poetry, indefinite meanings and open endings, sue of symbolic and surreal viewpoints in the story, tendency towards ancient myths, etc. are among the reasons why such works are hard to understand. Even though, such difficulty in understanding does not mean that they are totally incomprehensible. By knowing the techniques used by modernist authors and understanding how to read such works, one can discover their coherent structures and understand them correctly. The present paper deals with difficulties of modern novels in terms of language, meaning, and structure.

Shāhnāmeh is a great encyclopedia that encompasses the culture and history of Iran. One of the thousand valuable spiritual concepts is praying to God Almighty. The widespread reflection of this spiritual act in Shāhnāmeh indicates that prayer is a laudable act since ancient times in Iran. By reflecting on Shāhnāmeh, one can realize that prayer is one of the strongest shelters of the God-seeking, the wise, heroes, and kings and a means for confronting the magic, malicious thinking and tricks of the enemy. Shāhnāmeh 's prayers give lessons about God and are mostly used to ask public needs, national interests and spiritual salvation, not personal interests. This act connects man to the main source of power and is a proof his need, no matter how strong he is like Rostam or wise and powerful like King Keykhosrow. The present paper investigates Shāhnāmeh 's prayers from different aspects like requests in prayer, praying characters in Shahnāmeh, etc.