discourse analysis

This study aims to identify the ideological dimensions of reading promotion and to explore how subjectivity and practice are discursively and ideologically constructed in the "book reading meetings".

The research method is discourse analysis. The data were extracted from 21 texts related to reading promotion in the "book reading meetings", which were purposively sampled. Data analysis was conducted in MaxQDA 2020, using Fairclough’s tools for text and metatext analysis, in three levels: description, interpretation, and explanation.

The "presenter" subject is capable of identifying and accessing information, knows the methods to treat and prevent illness, and is familiar with the type of illness and the information required for the treatment and prevention of the "audience" subject. In contrast, the "audience" subject which is a potential or actual patient in need of treatment or prevention through information lacks the ability to identify relevant information, the nature of their illness, and the necessary information for treatment and prevention. As a result of the application of the "presentation" genre, the "presenter" subject positions themselves at a higher level than the "audience" subject, has control over the meeting process, and manages the flow of speech and turn-taking. The "presenter" subject is predominantly the speaker and conveys and introduces information to the "audience" subject. On the other hand, the "audience" subject occupies a lower position relative to the "presenter" subject, has limited control over the meeting process, is mostly a listener, and improves or gains immunity by receiving information about their illness.

Through the ideology of "reading promotion", the content of reading materials is represented as "information", whereas, in reality, the content of reading materials can contain both information and disinformation. The "presenter" subject is represented as the sole source of information, and the "audience" subject lacks this information; consequently, the "presenter" subject exerts dominance over the "audience" subject. The historical possibilities of the "audience" subject are disregarded. The possibility of critical engagement for the "audience" subject is rendered impossible. The transmission of disinformation, control of information, and manipulation of the "audience" subject's thoughts for the reproduction of social relations based on domination are facilitated. The social cause of what is represented as a person's illness is concealed. Although acquiring information cannot significantly affect what is represented as the person's illness, it is portrayed as if the lack of information is the cause, and that receiving information will treat and prevent the illness.

Following the Islamic Revolution and the emphasis on the Islamization of laws, Taʿzīr punishments were officially recognized for the first time in the Islamic Penal Code. The introduction and expansion of Taʿzīr punishments within Iran’s criminal law system has raised important questions regarding their interpretation and developments. Therefore, identifying the influential discourses in the formation of Taʿzīr punishments and the factors contributing to their hegemony (dominance) are key issues in the philosophical understanding of these punishments. The primary objective of this study is to clarify the role and impact of current discourses on the transformations occurring in the field of Taʿzīr punishments, employing the discourse analysis methodFindings reveal that three discourses have influenced the transformations of Taʿzīr punishments: 1) governmental jurisprudence 2) traditional jurisprudence and 3) penal modernism. In the early stages of the formation of Taʿzīr punishments, the governmental and traditional approaches were opposing discourses. During this period, the dominance of governmental jurisprudence over traditional jurisprudence led to the recognition of the paradigms advocated by supporters of governmental jurisprudence, such as the determination of Taʿzīr by the ruling authority, the specification of Taʿzīr, and their diversity as fundamental principles of Taʿzīr punishments. However, the findings of empirical research in criminology and penology, on the one hand, and the flexibility of Taʿzīr punishments under the principle “al-ta'zīru bimā yarahu al-ḥākīm” (Taʿzīr is at the discretion of the ruler) on the other hand have contributed to making the discourse of penal modernism also a dominant discourse in the realm of of Taʿzīr punishments.

Nahj al-Balagha, a pinnacle of Islamic-Arabic literature, provides an exceptional platform for analyzing Imam Ali's life and culture. The Sermon of the Shadows, rich in philosophical insights, delves into the causes behind the creation of the heavens, earth, and all living beings. This study applies Norman Fairclough’s three-dimensional discourse analysis framework—description, interpretation, and explanation—to examine the linguistic structure of the sermon, interpret its context, and explore the reasons behind its discursive meanings. Using a descriptive-analytical approach, the research demonstrates how the sermon employs language not only as a vehicle for moral teachings but also as a space for reinforcing fundamental human and intellectual values. The study also highlights the intertextual relationship between the sermon and the Qur’an, revealing how it links the cultural and social backdrop of the time with Imam Ali’s vision for societal reform. This connection aimed at fostering a reciprocal relationship between the Qur’an and the Kufa society, laying the groundwork for intellectual and social reform. From an ideological standpoint, the sermon emphasizes Imam Ali’s efforts to counter the threats of pre-Islamic culture and deviant discourses, focusing on consolidating intellectual authority and establishing divine wisdom and ethics within Kufa’s community. This role was particularly vital in the face of widespread cultural and intellectual corruption in Kufa.

Following the cultural invasion of the West, unfamiliar words with Iranian Islamic family culture have entered the discourse of the society. These words carry a positive meaning for the traumatic actions of the family. Some of them have become so common that almost everyone and even family specialists use them. Based on this, in this paper, the destructive discourses in the field of the family, which are the product of cultural invasion and psychological imperialism, and spread in the Iranian society both at the elite level and at the general public level, have been identified and criticized, and the discourse based on the Iranian and Islamic culture of the family has been expressed.

The method used in this research is discourse analysis. Based on the methodology of critical discourse analysis, three stages of description, interpretation, and explanation were used. In the description phase, the formal features of the text such as vocabulary, grammar and text constructions were examined. In the text interpretation stage, they were produced and interpreted based on common sense assumptions, which value the text's features. In the explanation phase, the relationship between interaction and social context was discussed.

Some of the unfamiliar words and destructive discourses of Iranian Islamic culture that were examined were girlfriend and boyfriend for illegitimate relationships between boys and girls, white marriage for illegitimate and illegal life in the form of cohabitation between a man and a woman, traditional versus modern marriage, housekeeping versus women's employment, emotional divorce instead of emotional coldness, divorce celebration or mourning for divorce, extramarital relationships instead of betrayal.

As a conclusion, we can ask the question why its destructive words are entered into the discourse of the society mainly by the specialists of the matter, and unfortunately treatises are written and articles are published and workshops are held on that topic with pride. We hope that experts in the field of family will pay special attention to the use of words related to the family and use concepts and words in accordance with the Iranian Islamic model.

This study aims to understand how the Iranian presidential elections were reflected in newspapers belonging to the two fundamentalist and reformist factions. The time frame of the present study is two weeks before and one week after the Iranian presidential elections from 1376 to 1400. Statistical sampling of this population is based on selecting statements that are in line with the research objective and questions and have been identified and analyzed in the texts of these newspapers. The research sampling method is purposeful non-random sampling. The research method is descriptive-analytical based on Norman Fairclough's theory of critical discourse analysis and is based on two parts of intertextual and interdiscursive analysis. The data analysis method is based on a five-level operational model known as PEDMA. This study showed that fundamentalist media, with the main signifier of Velayat-e-Faqih, believe in top-down installation and legitimacy. They emphasize strengthening Islamism more than republicanism, and believe in the need for discretionary supervision, and they strengthen and encourage political participation in a mobilization-oriented manner. On the other hand, the main signifier of the reformist media is formed around the main signifier of the people and considers the legitimacy of the government from the bottom up. It emphasizes the importance of the republic and believes less in discretionary oversight and encourages and strengthens political participation from voting in elections to establishing associations and activity in the press and trade union activities.

Novels, As cultural products, represent a society with various discourses. Each discourse, with its own configurations, is constantly trying to make its meanings hegemonic. The current research is an attempt to analyze the discourse semiotics of gender with an emphasis on the theory of Laclau and Mufehe in the two novels "This street has no speed bumps" and "Rahesh". The main issue in the current research is how "gender" is represented in these novels. Also, how gender thoughts are reflected through the author's mentality in writing the novel and what is the author's point of view towards them. In terms of methodology, it is a descriptive and qualitative research, which uses library method to collect data. According to this method, the analysis of the novel includes three levels: textual analysis, intertextual analysis, contextual analysis. Textual analysis is dedicated to the semiotics of the novel's characters and finding the discourse order of the novel; In intertextual analysis, each novel is compared with novels of the same period; in contextual analysis, the relationship between the novel and larger social space is examined. Finally, the analysis of the propositions revealed that the main concern and theme of the novels; The obvious conflict between tradition and modernity lies in the social construction of gender, which is implicitly included in the inner layers of the text and lexical reflection, and the main character of the novels at all stages are in the conflict between the biological construction of gender and its social construction.

Studies indicate that in the process of the Islamic revolution, activists, thinkers and the target society used the book as an effective tool in stimulating feelings and emotions. The main objective of this article is a comparative analysis of the content of the works of religious and Leftist discourses, using the theory of discourse analysis by James Paul Gee. The Religious and discourses, inspired by effective works and books, tried to attract people in the course of the Islamic Revolution. In this regard, the following books written by the religious and leftist authors have been studied and analyzed: Velayat Faqih (Islamic Government) by Imam Khomeini, The Islamic Movements of the Recent Centenary by Morteza Motahari, The Victorious Struggle; Analytical History of the Ashura Uprising by Mohammad Hossein Beheshti, From Freedom to Martyrdom by Seyyed Mahmoud Talegani, A Thesis for Mobility by Mustafa Shu’aiyan, Analysis of the Position of Revolutionary Forces in Iran by Bijan Jazani and Little Black Fish by Samad Behrangi. The main question of this paper is as follows: What is the outcome of the analysis of the content of the works of religious and Leftist discourses in the process of the Islamic Revolution based on James Paul Gee's theory? The method used in this article is discourse analysis with the help of James Paul Gee's theory of discourse analysis. The findings of the research show that according to the seven components of James' building tasks, the religious and leftist discourses in their works share issues such as dissatisfaction with the existing situation, drawing the desired situation, criticism and the development method of the Pahlavi regime, the instrumental use of tradition and religion, and the function of intellectuals. On the other hand, the analysis and examination of the works of two religious and leftist discourses shows that both discourses differ in components such as the ontology and approach to the nature, approach to modern concepts, development approaches, the principles of the discourse, the schools of thought, motivations, and emotions.

Divan Shams-al-Din Mohammad Hafez Shirazi is a valuable document in ethics, social behavior and civilization teachings of Iran. The Purpose of this research is to analyze, interpret, and explain the dimensions and manifestations of Tolerance and Compromise in Hafez Shirazi’s Poetry Divan.

Method and Research: 

we have used Norman Fairclough's three-dimensional discourse analysis method as well as Theon Van Dijk's theories about ideology and cognition. In this method, we have structured the textual data in three levels: language usage, recognition of conceptual and ideological propositions, and discourse ethics.

Linguistic usage shows that Hafez has always used respectful and clean and sometimes humorous language, which is a rhetorical manifestation of tolerance. The centrality of love in ideology and worldview, the philosophical relativity of truth, pluralism, specifying the hiddenness of truth and inclusiveness, belief in the general mercy of God, tolerance and hope for the grace of God and universe, advice for forgiveness and tolerance from the conceptual set of the discourse of tolerance in Hafiz's Divan. Also, the behavioral analysis of the discourse shows that the poet's emphasis on good morals, peaceful coexistence, covering the faults and mistakes of others, condemning blatant exposing of defects and abuse, the image of Pir Moghan's ideal character and the creation of Rand's mysterious character are also among the manifestations of tolerance and tolerance.

In this study, the biographies of two mystics from the first section (Junayd of Baghdad and Bayazid Bastami) and two mystics from the second section (Abu al-Hasan Kharaqani and Abu Sa'id Abu'l-Khayr) of the book Tazkirat al-Awliya are examined from a modal perspective. First, modality is analyzed in two categories: indicative and non-indicative. The total frequency of non-indicative moods in all four sections shows no significant difference. This difference can be analyzed in terms of the prose style of Sufism and the intentions of the speaker and author. In the next section, among the non-indicative moods, the frequencies of imperative, interrogative, and conditional moods are examined and compared. From this perspective, there are significant differences between the two mystics in the first section and the two mystics in the second section. Additionally, the two mystics in the first section show complete similarity in their use of different moods, while the two mystics in the second section, besides differing from the first section, also differ from each other, which can be analyzed from discourse and stylistic perspectives. From the viewpoint of power discourse, Abu Sa'id's section most prominently displays the power of the mystic, followed by the sections of Abu al-Hasan, Junayd, and Bayazid. From a stylistic perspective, the differences in modality and other examined elements indicate a distinct style between the first and second sections of the "Tazkirat", supporting the hypothesis that the second section might be a later addition.

Before 2016, fake news typically revolved around topics that were difficult to verify using sensory evidence, images, or videos. However, during the 2016 Brexit referendum in the UK and Donald Trump's presidential election in the US, a new form of fake news, termed post-truth, emerged and was effectively utilized. This led some observers to claim that we have entered an era where evoking emotions in audiences has become a decisive factor in the acceptance of political news, rendering the truthfulness of claims increasingly irrelevant. The central question of this article is: Why do audiences in the post-truth era accept emotionally charged fake political news? The main hypothesis proposes that emotions stem from deeply held values. In the post-truth era, when news resonates with an audience’s values, emotional defense of those values takes precedence over fact-checking. This study aims to test this hypothesis and identify the key factors that make some outrageous fabrications believable.

Since discourse analysis of post-truths in Iran had not previously been conducted, the first step was to compile a list of Iranian fake news stories that fit the criteria for post-truths. A preliminary survey was conducted with 370 participants, resulting in the identification of 10 emotionally charged fake news items that had been widely accepted by audiences.Next, semi-structured interviews were conducted with 12 ordinary Iranians, using these 10 fake news items (intermixed with legitimate news stories) as discussion prompts. The interview data were analyzed using Discursive Psychology, focusing on the linguistic patterns and discourse structures in the participants' responses. This analysis aimed to develop and validate a hypothesis explaining the perceived believability of post-truths.

On the one hand, upon hearing each news item, three emotional indicators — heart rate, body language, and self-reported emotions — were collected from the interviewees. By triangulating these emotional indicators and considering the possibility of emotional regulation, we found that the data did not support the dominant hypothesis in the literature. Specifically, only 13 out of 120 possible instances showed emotional responses, which was significantly lower than expected. On the other hand, the discourse analysis of the interviews led to the development and confirmation of a hypothesis suggesting that the believability of post-truths increases if they validate or challenge the audience's values. This hypothesis was further refined through the observation that most interviewees who accepted a post-truth immediately recognized that one of their identities, along with the corresponding values and beliefs (which were evident in their statements), was being either affirmed or challenged by the post-truth. To convince the interviewer of the validity of their evaluations and beliefs, the interviewees constructed a version of reality using sentences with varied yet cohesive functions, along with interpretive repertoires employing metaphors and discursive strategies familiar to members of their community. In these constructed versions of reality, contradictory or problematic data were disregarded, rival perspectives were marginalized, and the interviewees' values, ideologies, and beliefs were emphasized. All five factors — values, the subject's position within identity spectrums, functions, interpretive repertoires, and, most importantly, the construction of reality — were identifiable in the interviewees' statements and collectively formed a coherent and effective justificatory framework.

By refuting the dominant hypothesis in the literature and confirming the central hypothesis of this study, it can be concluded that an individual’s values and beliefs significantly influence their perception of reality. Although truth has not yet "died," it remains under serious threat. Preventing the political consequences of post-truths — such as the erosion of trust in institutions and critical thinking — requires addressing how values shape perceptions and discourses. Strengthening media literacy and promoting value-based dialogue could mitigate the acceptance of fake political news.

Van Leeuwen's semantic sociological model is one of the new approaches to and branches of critical discourse analysis, allowing critics to uncover the underlying layers of existing discourse by identifying the text's hidden layers and evaluating its social players.  The most often told story in the Holy Qur'ān is that of the Prophet Musa (AS), which because of its discourse system, the social character analysis, and discourse-oriented elements, one can better understand the text and uncover its hidden ideology. Using Van Leeuwen's model, the authors of this descriptive-analytical article thus attempted to analyze the discourse-oriented elements of the account of Prophet Musa (AS) in Surah Taha in order to determine how its social actors are represented. Thus, the most important question that the present research aims to answer concerns identifying the most frequent discourse elements of the account of Prophet Musa in Surah Taha according to Van Leeuwen's model, and the reason for this. The results show that van Leeuwen's discourse model is useful in evaluating the discourse system of Prophet Musa's (AS) story in this surah. Additionally, the frequency of the inclusion components (637 cases) is higher than those of the exclusion components (137 cases). This is consistent with the story's objective and indicates that the author plans to avoid hiding anything by showcasing proactive social agents so that the audience can easily and clearly learn the lesson.

Linguistic analysis is a new approach to studying religious texts, including the Holy Qur'ān, which by extracting the cultural components of the language, depicts its anthropological aspects and by discovering the interactions of language with social-intellectual structures in the texts, removes many semantic ambiguities. Different and even doubtful interpretations of meaning, such as inducing the concept of suicide about  ayah 15th of Surah Al-Hajj, doubles the necessity of rereading this ayah. Therefore, in the present article, with a descriptive-analytical approach, an attempt was made to provide a purposeful reading of the ayah and to answer the doubts raised through analyzing the discursive system of the text of the ayah. The findings of the research showed that the discursive network that is formed by taking into account the intra-textual context and the extra-linguistic context indicates the stubbornness of the opponents of the monotheistic discourse of the Qur'ān, who argue with the truth. In the opening ayahs of Surah Al-Hajj, we are faced with an intelligent provoking system that tries to influence the ability of the audience. In response to this discourse, the ayah prescribes an undoable action, and in order to stimulate the audience to negate the action, it uses emotional tension to finally prove the discourse of divine providence. This discursive system is subject to changing the situation from primary conditions, i.e. motivational role to secondary conditions or epistemic role. The primary condition is the suspicion of divine help and the secondary condition is belief in the discourse of divine providence. Here, the speaker intends to lead the hearer to negate the action (have no doubt about divine help).

Shams Sojasi wrote Faraed Al-Soluk in the description of moral values with technical prose in the late 6th and early 7th century. Faraed Al-Soluk offers a distinctive methodology of interpreting moral concepts among different moral writing texts. Intentional description of this text such as a purposeful narration of morality to influence the awareness of the audience turns its discourse analysis into a necessity. Laclau and Mouffe theory is a good way to analyze this book due to its emphasis on the social and political context of the work and its meta-sentence components and as well as the belief in the text as a construction of hidden reality. The result of the research shows that Faraed-o- al-Soluk in sense gives legitimacy to a government that has made moral values as the basis of its laws and rituals, but in another sense, it delegitimizes the slave-born rule due to lack of moral virtues. The Nodal point of Shah- Ulil-Amr as the node religious discourse and Sufi & Fati styles revealed the hidden point of neo-Muslim hypocrisy by being born as a slave and not having Iranian origin of the shah, and it warns to king's his inadequacy despite of his religious and social responsibility. The author uses the power of Sufism to confront the oppressors and penetrates among the people with the discourse of Fotovvat. The purpose of combining religion, Sufism, and Fotovvat has been to subjectification people around and including the king for to build a peaceful world and healthy society by reminding them of their responsibilities.

Ecological criticism examines the relationship between man and his environment; a relationship that has undergone transformations throughout history. One of the causes of such a transformation is the discourse of colonialism, which is prominent in the collection of stories "Gharibeha va Pesarak Bomi." In this research, we have analyzed the impact of colonial discourse on the environment in the collection of stories "Gharibeha va Pesarak Bomi" by Ahmed Mahmoud to take a small step toward raising awareness in dealing with the environment. Therefore, using a descriptive-analytical method with an interdisciplinary approach, and according to Foucault, in this collection of stories, instead of focusing on the sources of power, we have examined its consequences in order to investigate the destructive effects of colonial discourse on the natural and human environment. This vision is necessary for our human society, which has suffered from environmental crises, to become aware of the appropriate behavior toward the environment. The results of this research on the collection of stories "Gharibeha va Pesarak Bomi" indicate that the discourse of colonization has turned the environment into a subject subjugated to power and distanced it from its object. By moving nature away from its position as an object, it has caused pollution, which has led to problems for human life. In fact, man and the environment have been vehicles for exercising the power of colonial discourse, which is evident in categories such as air and water pollution, disturbance of ecological balance, lack of rainfall, cutting down of palm trees, soil erosion, separation of man from nature, loss of peace from people's lives, noise and visual pollution, poverty, unemployment, migration, creation of tension and conflicts between people, disregard for national and epic foundations, creation of class gaps, and reduced life expectancy. In short, society, economy, and ecology in this collection of stories, influenced by colonial discourse, have been ineffective measures for sustainable development because they have not moved in alignment with it; rather, they have been in opposition to it.

The main goal of this research is to study the structures in which intellectuals engage in critical thinking and their impact on the economic, political, social, and cultural aspects of society. In this regard, this research focuses on analyzing the discourse of intellectualism in Iranian cinema by studying and examining the film "Banoo". The data for this study were collected qualitatively and analyzed using critical discourse analysis based on the theories of Laclau and Mouffe. The theoretical framework of the research is based on Karl Mannheim's sociological approach to knowledge. The results of the study indicate that the structures presented in the film "Banoo" revolve around two main axes: 1- De-sacralization, and 2- Existentialist realism. The most important de-sacralization seen in the film can be found in the framework of religious criticism, uncertainty, impossibility of worldly salvation, skepticism, devaluation of suffering, anti-romanticism, and anti-social criticism. The facts obtained under existentialist realism include class awareness, human freedom, personality crisis, and emphasis on the emergence of new elements.

Conflict is an inevitable part of every intimate relationship, especially the couples’ relationship. The narrative that couples present about conflict is reflection of their worldview and attitude towards problems and plays an important role in how they deal with conflict. An appropriate therapeutic intervention to marital conflicts also requires critical attention to the dominant discourses in the narrative of conflicted couples. Therefore, the present research was conducted with the aim of qualitative investigation of the dominant discourses in the narrative of conflicted couples. The data was collected by purposeful sampling and semi-structured interviews with 26 couples. After analyzing the data using thematic analysis method, other-centered, self-centered, and situation-centered discourses were identified as the dominant discourses. The results showed that among the communication components of self, situation and other, most of the discourses are directed to the other, self and situation respectively. In the sense that in conflicted couples’ definition of conflict, among the external factors, the individual and the relationship are more important than the situation. In other-centered discourses, language is used as a tool for demanding and complaining about the spouse as the main focus of conflicts, and in self-centered discourses, language is used as a tool to abdicate one's responsibility and express domination, self-praise, and power. In situation-centered discourses, the function of language is to complain about stressful changes. As a result, the dominant discourses of conflicted couples tends to present a negative and unfavorable image of the spouse and the situation, and to ignore their role in conflicts. In general, the narrative of conflicted couples is full of problem-oriented language instead of solution-oriented language, and instead of an interactive definition of conflict, couples tend to present their individual definitions and adopt an I-centered or you-centered approach to problems.

Persian proverbs, as a form of folk literature, reflect the cultural and intellectual inclinations of the people towards peace and non-violence. Considering the importance of revisiting cultural heritage to understand the capacities for peace, coexistence and reducing social conflicts, this study extracts and categorizes examples of social tolerance in Persian proverbs, including religious tolerance, behavioral tolerance, passive tolerance, and general tolerance. Utilizing the concept of discourse as outlined by Laclau and Mouffe, this study reveals aspects of the dominant intellectual patterns reflected in these proverbs, identifying sources of power and factors influencing the representation of social tolerance. The research findings are categorized according to Peter King's components of social tolerance and by employing the discourse analysis method, the impact of religious, individualistic and peace discourse on social tolerance as an element of public morality is explored. The results indicate that the discourse of peace and its associated humanitarian tendencies are most frequently represented as markers of social tolerance in the Persian proverbs studied.