فهرست مطالب سمیرا حیدری راد

Postcolonial literature is one of the new critical fields that was found in the 1950s and peaked in the late 1970s. One of the most important features of this type of literature is its focus on the colonized, which brings to mind the various manifestations of colonialism. The identity of hybrid and subaltern is one of the main concepts of post-colonial research. In his novel, Radwa Ashour's attention to the challenge between “me” and “other”, the phenomenon of hybridity and identity crisis as well as the conflict of nationals with two-way colonialism, shows the resistance of this pioneer writer against colonialism in the literary form. First of all, the main purpose of this research is to get acquainted with the author's ideology regarding post-colonial issues as well as his fictional works. The research method, criticism and analysis of Granada Trilogy written by Ashour which is based on views of two prominent theorists in the field of post-colonial literature, namely Homi Bhabha and Spivak. The article is based on the assumption that there is a two-way connection between the novel “Granada Trilogy” and post-colonial theories. Although the time gap between the events of this novel and the emergence of this theory is long, it seems that it exemplifies the principles of Homi Bhabha and Spivak. According to the research, cultural conflicts eventually lead to the emergence of a "hybrid" identity, which is in the heart of phenomena such as: "rejection", acceptance, dispersion and imitation. Therefore, in the novel, we see that following the mixing and bonding of Arabs and Gestalts and the emergence of hybrid generations, the pidgin language is spread. Citizens also do not have a fixed identity and undergo transformation according to the existing social conditions.

Omar Ibn Abi Rabia is a famous poet of the Islamic and Umayyad periods. His poems are mainly lyrical, and he played a crucial role in giving independence to lyrical poetry. In his sonnets, the body parts of the Self and the Other are described in a concrete and meaningful way. The presence of the body in the field of language, especially in lyrical compositions, is increasingly important. This study examines the verbal structures and rhetorical methods that the poet used to describe the body parts and considers the female body as a non-verbal medium based on a descriptive-analytical framework and narrative statistics. The statistical table, by determining the frequency of body parts and the type of descriptive or media function, explains the implications meanings of each part. The study finds that the vocabularies that the poet uses in order to describe the beloved’s body are semantically rooted in Arabic poetry. From a rhetorical point of view, there are a few examples of the homogeneous description of the Other’s body. In terms of communication and media function, the Self’s and the Other’s body have psychological and emotional implication and are tied to customary and social symbols, which are manifest in gestures and dress codes.  Body plays a significant role in Omar’s poetry as it functions as a discourse that sheds light on the poet’s conscious and unconscious layers of mind.

The female biography plays a significant role in expressing the ideology of the female writer and shows the importance of women writers in relation to the important issues of the society. In other words; the writing of female autobiography is different from other types of literature because it directly emphasizes the essence of women in the face of the patriarchal society and is the best way to depict the concerns of women, especially Arab women. The current research is trying to examine the biography of the Egyptian writer Razavi "Al-Sarkha" based on the descriptive-analytical approach and relying on cultural criticism. "Sarkha" is the second part of the book "Asqal Man Razavi" in which he combines the experience of his personal life and the political events of the country. In other words, he portrays his severe illness, which is associated with the unsettled conditions of Egypt in 2010-2013. The most important results of the research are: Razavi Ashour is an intellectual writer who in his biography talks about women who had a deep influence on the formation of his personal experience. Also, culture and society play a significant role in the formation of Arab women's identity. Razavi's main concern in the issue of women is the issue of women's education, and he wants to make reforms in the field of freedom of expression in the Arab society.

God Almighty has used various methods to guide mankind. One of these methods is to tell the story of the prophets in the form of Qur'anic stories. The story of Prophet Adam (P) is one of the short stories in the Qur'an that God has beautifully and eloquently portrayed in various surahs. The semiotics of discourse is a directional process in which the signs have a special position according to their existence. This makes the signs emotional, cultural and sensory-perceptual, and finally the collection of these elements in the space of discourse provides the process of meaning transfer. In this article, using the sign-semantics approach, we have analyzed and applied the emotional dimension in the sign systems of the verses related to the story of Adam (AS). The present paper seeks to examine how the process of emotional discourse is formed from the point of view of semantic sign with a descriptive-analytical method. The aim of this study is to receive meaning at different levels of emotional discourse and the interaction between sensory-perceptual and emotional dimensions. as a result; Semantic-semantic analysis of the emotional discourse of the verses of the story of Prophet Adam (P) shows that the most important emotional mechanisms that can be seen in the signs of this story are effective actions, melody and appearance, emotional scenes or emotional staging and activation. The interaction between the effective verbs in the discourse of this story provides the way to create an emotional atmosphere or produce an emotional burden. As a result, we see the formation of an emotional atmosphere of sorrow, regret, rebellion and seduction. Also, the musical beating that we encounter in this discourse creates a feeling of heaviness and sorrow in the conscious body, and as a result, it is this feeling that creates the emotional atmosphere of sorrow that dominates the discourse.

Semiotics-semantics analyzes the meaning of signs in a discursive process. Unlike classical semiotics, which studies signs at the semantic level, modern semiotics-semantics seeks to explain meaning-production processes in fluid semantic systems, and rather than following dull and inflexible structures, turns toward linguistic ontology. In its formation, the discourse of Al-Zahra Sermon passes through different signs/meanings, leading to the formation of diverse discourse systems with proactive, tensive, stative, and active, and passive systems. The present descriptive-analytic study is based on modern semiotics-semantics and aims to examine and analyze the phenomenological and transcendental presence of signs in Al-Zahra Sermon. Since this sermon includes a variety of meanings, the transcendence of the meaning of "perish", "death" and "resurrection" requires the change in negative conditions to positive conditions to prevent the deposition of meaning. The results indicate that signs/meanings in discourse systems of Al-Zahra Sermon contain many semantic impulses and discourse breaks that lead to the development of tensive and stative processes, hence the process of reconstruction of meaning in this sermon is mainly based on these two discourse systems. Given their function, active and passive systems lead to the emergence of phenomenological discourse; the active function of discourse confronts the discourse partner with a "transcendental presence of the activator", but the passive function of discourse indicates "the disharmonious presence of the passivator". In a proactive discourse system, using the persuasion method, the discourse encounters the resistance and practice of the actant, and the creation of new semantic conditions.

This article has been concerned with analyzing the "thirty-fourth" sermon of Nahj al-Balagha according to Grimas' semiotic studies, for semiotics study the implicit connotations behind literary texts. What leads researchers to a semiotic analysis of the “thirty-fourth” sermon is the knowledge of the levels of the semantic sermon. Based on this, the study of the “thirty-fourth” sermon is within the framework of Grimas’ semiotic studies, especially his semiotic square. This is due to the fact that the Imam (peace be upon him) in his speech used special signs at the level of vocabulary and music that lead to the emergence of moral relationships, including the relationship of contradiction, the relationship of implication and the relationship of opposition to the transmission of meaning. Through this article, we aim to break down the major intangible units to reveal the smaller units generated. The study relies on the descriptive-analytical approach according to the proposed theoretical framework and the detection of the surface structure and the deep structure in it from the perspective of semiotic mechanisms. As for the results of the study, they include that the process of transferring meaning in the studied sermon applies to Grimas' semiotic theory. The semiotic square reveals the important semiotic connotations: pride, humiliation, awakening, and heedlessness. And the Imam (peace be upon him) raises the level of perception of the addressee through the two relations of contradiction and antagonism that play an important role in conveying an implicit goal of the Imam (peace be upon him) to the recipient, which is the result of negative negligence in matters, foremost of which is defeat. As for the semiotic structure, it denotes the meanings of “discontent”, “neglect”, “desperation”, “fighting” and “justice” during the upward, downward and progressive patterns.

The present study investigates the two Qasidas "the Stupid Fig" by Elia Abu Madi and "the Two Pines" by Mohammad Javad Mohabbat to reach a common semantic structure between the two. The main reasons for the comparison between the two Qasidas are the message that two refer to the same meanings, and the reader goes beyond the referral of the work to the real world because two Qasidas give such a description that return of the image leads to a symbolic analysis associated with the Riffaterre’s reading.This research is based on a descriptive-analytical method to explain the generative grammar, the application of verbs, and other mechanisms that allow the process of communication between the author and the reader. Riffaterre’s Semantic Theory is also adapted to two Qasidas. This method seems more suitable because it is the one for reading poetry that violates conventional syntax and semantics.The research results show that the contradiction between the level of imitation and the syntactic deviations in two Qasidas leads the reader to the discovery of similar semantic accumulation between them such as selflessness, cruelty, destruction, and the hard conditions of the community that make it possible to re-create the text.In contrast to the structural matrix, the reader understands the two lines of commitment to friendship and forgiveness as inspirational codes in his mind, and specifies that the unity of the two Qasidas lies in the common hypnogram, which is that "the basis of the life of friendship and honesty is far of self-esteem".