افسانه حسن زاده دستجردی

Among the Persian texts, we encounter a few anecdotes that, although in structure, they can be equated with other similar anecdotes, have different themes. The theme of these anecdotes is blaming one of the properties of religion. These anecdotes are related to time periods and different speakers and the sharing of their structure makes the reader's mind aware of the fundamental system that the anecdotes have come up with. In this essay, based on the structuralism school and using the Propp method in the morphology of folk tales, we first have discussed the structural analysis of these anecdotes. Then the relationship between this surface structure and its deep structure (society and religion) is explored and explained. The result is that these anecdotes come from a hierarchical system in which, on the basis of the blaming thought and the principles of magnanimity, the friends are blamed to learn the enemies and to persuade them to turn to the right path.

The contrast between sacred and unsacred affairs and their relation, the translation from limited historical time and entering the everlasting moment, centricity and regenerating the main, issues have been Mircea Eliade’s concerns which he has been dealt with in the most of his works. He has also retold these issues in his stories: The story of The Great Man is included. In respect to the present study, we have tried to analyze this story in terms of structure and content by using the qualitative method and content analysis based on Eliade's mythological approach. Eliade's view of religion as an experience of the sacred and myth as a narrator of sacred history is also reflected in this literary text. Eliade has used mythical pattern and symbols like night, moon, tree, and jungle in his narration. After sudden physical changes and consequently destruction of the order of his life, the protagonist of the story leaves the company of people and retreat to the mountain, the center of the world and a holy place, and he reaches philosophy and awareness there. His movement is a transition from mundane lineal limited time to sacred infinite time and a return to eternal revolution which is the start of his regeneration. On the other hand, his transition is a reminder of novitiate ceremony and secret learning and the myth of the Lost Heaven.

One of the important sources for getting to know the culture, lifestyle, beliefs and customs of different nations and how they react to events is the texts written by other nations in literary formats such as stories, travelogues, and letters about them. These texts often show an image of the observed society, which is mainly different from what the people of that society know about themselves. The represented image of another society may correspond to the reality to some extent, but sometimes the author generalizes a part of his experience and understanding from that society to the whole society. This generalization is sometimes caused by little awareness and inadvertence, but sometimes it is done intentionally. Sir Cecil Spring Rice's private letters during the Qajar period are among such sources. Although these letters show a vivid picture of the political and social situation of Iran during the Constitutional period and are also valid and valuable sources for anthropological and sociological researches, a picture of Iranian culture, lifestyle of Iranians, beliefs, moral teachings, norms, and values ​​accepted by people are depicted in them in a different form, a distorted image that causes the formation of a wrong view of us in the society of the alien author.
Imagology is an important approach in the field of image research and comparative studies that studies the figured illustration of the other and his/her cultural elements, countries, personalities, nation or a foreign society, in the literature and art of the self or vice versa. It can be said that this image is a symbolic expression of the ethnic and intercultural relations of two viewing and viewed societies and a dialogue between two cultures, two literatures, or two texts. . The current research is devoted to the examination of the private letters of Sir Spring Rice based on the iconography approach and Edward Saeed's thoughts about the Orient and the conflict between East and West in post-colonial studies. In these letters, the author is the West and the other is the East. The author's view of us/the other is influenced by his stereotypes and mental images, and therefore, it is not free from falsification. These letters are a sign of the West othering and strengthen and stabilize the colonial ideology.

This research is done using the content analysis method. First, we have collected information by referring to library sources and in a professional manner, then we have analyzed and examined them by using the principles of the interdisciplinary approach of imaging. In the meantime, we have also paid attention to post-colonial studies and Edward Said's views on the confrontation between the West and the East and the way the East is represented in the texts of the foreign West.

Imagology is an important approach in the field of image studies, the purpose of which is to "investigate insider culture in another's literature or another culture in insider's literature" (NamorMotlagh, 1388: 122); Therefore, it has an intercultural color. The represented image of the other is either an image of a foreigner or an alien character, or an image of a country, or a nation or a society, or an image of an author's sensibility in a period. This approach has four main concepts: stereotype, template, prejudice, and image. A set of stereotypes form a temple, a set of temple form a prejudice, and a set of prejudices form an image (Mora, quoted by Nanket, 2013: 105). These images are either the result of the author's direct communication with the target community, or based on other images, and are formed through mediation. In general, prejudices are involved in making and processing these images. The image of other is always based on the paradigms and ideologies of the culture of the author and the reader of the image maker" (Namor Mutlaq, 1388: 126). However, studying these texts allows the nations to see their image in the literature of other nations and to be aware of their place among other nations (GhanimiHilal, 2010: 564). In the Imagological reading of texts, theories such as post-colonial criticism can also be used. This method, which is considered among the branches of cultural criticism and post-structuralism, is dedicated to the criticism of the literary texts of the colonized. In post-colonial literature, the concept of "self" is always superior to "other" and what belongs to oneself is positive, better and more acceptable, and what belongs to "the other" is reprehensible, false, and bad. According to Edward Said in the book of Orientalism, in the works of 19th century writers, the East (and the Middle East) is constructed in relation to the West and defined according to its differences with the West... The description that was presented of these colonized countries was in a way that made them look inferior, they were made as a negative image, as other, in order to present a positive and civilized image of the British society (Mills, 1382: 137). The subjective of western human that is formed based on orientalist narratives, considers itself as superior and the oriental man as different and inferior. The post-colonial discourse tries to change the represented image of the East and represent an attitude of viewing and receiving differently. (Yang, 1390: 10). What causes the creation of other, in the first step, is the lack of sufficient knowledge of the subject of knowledge. The result of combining little knowledge with sparse and sometimes incorrect information is generalization. Generalizing a part to the whole of a group or generalizing stereotypes and unrealistic images of a society to its reality. In his letters, the author often shows a false picture and far from the reality of Iranian society. The political and economic disorder in Iran is the most vivid picture that Rice figures in his letters. This image is sometimes associated with a compassionate and pitiful look. He considers one of the main causes of the disorderly situation of the country and the court to be the person of Muzaffaruddin Shah and his inefficiency and stupidity, and he uses humorous language to express it. The author's humorous language and expression in describing the morals of Iranians is also remarkable. In these parts, there are signs that he follows the post-colonial discourse; The repeated use of the term "Oriental", attributing negative traits such as stupidity, laziness, theft, and ... to Iranians, and his surprise at seeing the dominance of patriarchal discourse in Iran are among these signs. By presenting negative images of Iranian society and culture, he emphasizes the contrast and confrontation between himself and the other (us) and with incorrect judgment, he provides the ground for cultural colonization in addition to political and economic colonization.

Sir Spring Rice's letters are among the important sources that contain valuable information about the customs and culture of Iranian society and the social situation of Iran during the reign of Mozafaruddin Shah and Mohammad Ali Shah Qajar, and are a noteworthy source for studying and examining the drawn image. from us in the literature of another nation and from another point of view; Because not only does it play a role in the creation of a dialogue between two cultures in literature, but also the influence of these letters in giving a western man's perspective to non-indigenous societies (here: us) and their influence in strengthening the colonial ideology is undeniable. Is. Although Rice was present in the target society and the perception of him and his images is apparently the result of his direct communication with the people and there is no intermediary between him as the author and the seen culture, previous images or pre-texts, discourses About the East, stereotypes, stereotypes, and prejudices have an effect on his images, and there are strong evidences of this author's post-colonial discourse and his transcendental view of our culture and society in these letters. Humiliating Iranians, attributing negative traits to them, calling people stupid and showing them as passive are among the features of the Orientalist discourse, which is very prominent in this text. With this point of view, the author has put himself in the center and the other / us in the margin. He considers himself to have the power of observation and analysis, and with a critical look at Iran, he has strengthened the colonial discourse and his superiority over us.

Adaptation is a new area in intertextual literary studies. The subject of this area is examining the way of translating a text and changing it into other medias. The novel Alice in Wonderland written by Carroll is one of works many adaptations have been done from. The purpose of the present study was examining the changes between the novel and Berton’s adapted film Alice in Wonderland. For this purpose, concerning Cahir’s viewpoint about types of cinematic adaptations from literary text as a kind of translation and Corrigan’s definition of movie faithfulness to literary work, the plot, Charectors and of novel and the movie were compared and the changes were examined. It was shown that Berton’s cinematic adaptation be taken as a traditional translation, in which characters, time, place, and the main plot of the story are kept but the added secondary plots to the story and continuous returns to the past presents new dimensions of features of Alice character to the receiver.

The father and son's confrontation is one of the motifs seen in many myths, epics, legends, folk tales, or even in the religious narratives of the world. The background of this confrontation is generally the epic literary genre. In many of these confrontations, we encounter with tragedy. In this article, we have analyzed three stories of Oedipus Shahriar, Rostam and Esfandiar, and Rostam and Sohrab. The present research problem is that in epics those narrate these confrontations, although they have similar structures, according to the definition of tragedy, one who defeats and dies at the end of the Greek sample is father and in an Iranian sample is son. In response to this, we conclude that the background of ancient Greece's tragedy and its cultural structure, which is the result of democracy and dialogue in that culture, is the reason for the end in Greek example and the main reasons why the boy died in an Iranian sample, are binary oppositions, trying to keep the original sample, and the unicast mentality, in which another presence is denied.

In oral and written literature, one of the most enduring archetypes is the archetype of hero's journey that is proposed by Joseph Campbell based on Jung’s views. According to Christopher Vogler, this universal archetype can be found in many films and stories all through the world. In other words, we can see the common structural elements in stories, myths and tales; the stages of archetype of hero's journey can be seen in them. By analyzing Zoya Pirzad’s novel Cheragh-ha ra man khamush mikonam (I Will Turn Off the Lights) the archetype of hero's journey can be seen. The first character of the novel, like the mythic heroes, begins a journey to her inner world and finally returns to her married life and those close to her while holding elixir of consciousness and self-examination. The present article tries to consider the novel from this view.

Some literary texts seem being created on the threshold of two different movements، since they reflect the features of them both. Some literary features are also common in two different literary movements and they can even be seen in the works belong to two different eras. The novel “Asfār-e-Kātebān” (Books of Scribers) is among the works which have lots of techniques and measures which are the same in modernist and post-modernist styles; measures such as numerous narrators and narratives، non-linear disjointed narrative، death of the author، language prominence، similarity of the characters in one single work، the text prominence، the preference of ontology over epistemology، the narrative nature of history، the vicious circles، intertextuality، combining different genres or eclecticism، and putting old and new text in together. According to the features of post-modernist novels، Abutorāb Khosravi، the author، has made an effort to get close post-modernist style. We are going to examine، in present study، the above-mentioned novel from this perspective.

Despite the diversity among Iranian women writers of literary texts in the years after the islamic revolution، especially since the 1990s on، a clear sensitivity to the issues of women and sexual relations is obviously traceable. Most of these authors have propounded their similar thoughts about Iranian woman using the same techniques and formalistic components. Parande-ye-man (My Bird by Fariba Vafi) and Mahiha dar shab mikhaban (The Fishes sleep at night by Soudabeh Ashrafi) are outstanding novels created through 2000s that their study can help us to get better understanding about literary evolution occurred in that decade and Iranian fiction writing. The present study analyzes the two above mentioned novels with respect to formalistic components considering the issue of their “Feminine Writing”. Consensus of scholars and literary critics was the major criteria in selecting these novels among other works created by women through 2000s. This study shows that both Iranian female writers in above cases have used similar measures such as: selection of female narrators، narrating the stories in similar locations such as homes، kitchens and other feminine circles، men’s negative characterization of women، putting emphasis on the theme of patriarchal domination of the society، emotional separation between men and women، women’s solitude، and unfaithfulness of men.

Studying the comparison between Bahrame Gour’s story in Shahnameh and the ancient, historical texts In this article we studied the differences between two historical and fictional narrations of Bahram e Gour’s story. To obtain this aim we studied historiographer’s point of view and on the other hand the Firdowsi’s narration has been represented. In order to explain the differences we defined two points of views. Some of these differences are not deeply engaged in narration’s plan and cause just a few quantitative and statistic differences in some secondary elements of the story. For example the disagreement between Firdowsi and historiographers views on Bahram’s date of birth, his age, duration of his monarchy, etc. Some other differences are based on planning of narration, characterization, plan, coherence of the text, etc. This is undoubtedly due to differences in style between literary text and historical text because in comparison with the historical text, the literary text has different styles and linguistic expression.We have also studied some social and religious elements of Ferdowsi’sera which have influenced these differences.