جستجوی مقالات مرتبط با کلیدواژه "discourse analysis" در نشریات گروه "علوم انسانی"

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.

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.

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.

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.

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.

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).

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.

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.

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.

One of the fields that scholars and experts in literary studies pay attention to today is the semiotics-semantics of ancient literary texts based on discourse analysis. Ferdowsi's Shahnameh is a precious work whose greatness and scope, analysis and interpretation of its texts from various dimensions make it necessary for the richness of Persian literature. Considering the importance of Ferdowsi Shahnameh and new approaches to the analysis of literary texts, the purpose of this article is to analyze the sign-semantics of discourse in Ferdowsi Shahnameh. According to the requirements of an article and in order to study in depth in this field, two epic tragic stories from this book, namely "The Story of Rostam and Sohrab" and "The Story of Rostam and Esfandiar" have been selected as the study sample. The research method is descriptive-analytical and based on Norman Fairclough critical discourse analysis. The results show that in the discourse of both stories, Rostam is at the center of thought as an invincible Iranian hero; And what is of irreplaceable value for Rostam is the preservation of Iran's privacy and individual freedom. In both narrations, despite the predominance of negative results, the narration is such that Rostam's authority is maintained in two dimensions of homeland freedom and individual freedom. Therefore, the signs indicate Rostam's heroism and the discourse is based on the pillar of freedom (individual, social).

Islam is a social religion, and achieving the goals of religious governance in society depends on the implementation and establishment of categories such as social justice, which is one of the important teachings in the life of religious leaders. Imam Ali's (a.s.) government policy, as a charter of religious governance, presents a clear picture of the function and role of social justice. Therefore, in the present article, with a descriptive and analytical method and a discourse analysis approach, social justice was investigated in the Alavi (peace be upon him) way of life with an emphasis on the teachings of the Qur'an, and the result was that the revival of the right and the wrong, the establishment of the qasta and the avoidance of oppression. A part of the discourse of justice includes actions in the form of commands and prohibitions that lead the speakers to perform the desired action, which is in accordance with the programmatic and inductive discourse system. In completing this discourse, tension and emotional pressures play a role. At this level of discourse, by expressing the results of the implementation of justice or its non-implementation, as well as mentioning the virtues of justice, the actor comes close to performing the relevant actions at the level of intelligent discourse, which includes a kind of command and induction. Part of the discourse also includes the moral discourse system. The means of implementing justice at this level goes beyond the regulation of social and legal laws and an internal guarantor leads the actors to perform just actions. These levels are all affected by the acceptance of the principle of justice in the system of creation and divine forgery, which is the field of discourse of events of the type of divine providence.

Numerous studies have been conducted on movements and socio-political unrest, examining them from multiple perspectives. In Iran, many studies have focused on social transformations, often identifying identity as one of the causes of such changes. The central question of this article is the relationship between identity pluralism and political and social tensions in Iran, with a focus on the period after the reform era. The hypothesis suggests that identity in Iran today is not monolithic, given that it has manifested at subnational, national, and transnational levels, and that identity has become fragmented, globalized, and virtualized. As a result, during social tensions, each dimension of identity can align with or be influenced by competing ideologies or discourses. The findings of this study reveal that in various instances of social unrest, one or more aspects of existing identities become activated, playing a pivotal role in driving tensions. The study adopts a discourse analysis approach, with data collection conducted through library research.

considering the significant effects of the Taliban's return to power on Iran, it is crucial to analyze this event from various perspectives. Therefore, the central question of this paper focuses on the examination of the Taliban’s discourse within the Islamic Emirate of Afghanistan and its ideological repercussions for governance in Iran. The hypothesis of this paper suggests that the Taliban's rule over Afghanistan is underpinned by discursive foundations and has multiple political and social implications, which are both shaped by this discourse and directly impact Iran. Research findings indicate that the Taliban’s discourse is not theological but rather reflects a form of Salafi fundamentalism that is incompatible with Afghanistan's sociocultural fabric, exacerbating internal tensions and leading to social instability. This instability poses negative consequences for governance in Iran, ranging from conflicts between Shia and Sunni discourses to issues such as an increase in the number of migrants. The research adopts a discourse analysis approach, with data gathered through library research.

The aim of the current research is to analyze the discourse of tourism development with a justice-oriented and moderate approach. The present research method was discourse analysis and applicable in terms of purpose. The statistical sample in this research was a total of 60 texts, including all texts expressed by government managers in the tourism sector in two historical periods of governance in the Islamic Republic of Iran, with justice-oriented discourse and moderation discourse in 8-year periods. The library method was also used to collect data. The findings showed that the characteristics of traditional public administration included: applying the authority of the government over all departments, intense hierarchical structures, integrity of regulations and working procedures, separation of administration from politics, and strict controls. Also, the characteristics of modern public administration included: deregulation, privatization, adjustment of manpower, and market competition. Justice-oriented discourse management is close to modern public administration and includes features of good governance. Also, moderation discourse management is closer to modern public administration and includes features of traditional public administration.

current research is to critically analyze the discourse of world peace in the textbooks of the Iranian educational system based on the theory of identification by L& M. For this purpose, the textbooks between the years 1357-1392 (primary period and first period high school) have been analyzed. This article has been done with the combined method of analyzing the discourse of Fairclough, L &M and focusing on the following questions: What was the status of the world peace discourse in the educational documents of this era? What subjects are these educational materials trying to create? What role have the dominant political discourses in this era played in shaping the identity of these subjects? The findings show that the discourse of world peace in educational books and documents has been rejected due to the demarcation between Islamic and non-Islamic, internal and external. Power processes have tried to create militant and vengeful subjects with a military identity. The factor of persuasion of the subjects is the axiomatization of the ideologies of the revolution with an Islamic nature. Also, the educational content by inducing specific defense ideologies has formed pacifist identities in all individual, interpersonal, social and international dimensions.

Mirza Ali Khan Zahir al-Doulah, with the support of his political position in the Qajar court and his belief base in the Safi Alishahi Tariqat, and by creating intellectual and freedom-loving organizations, is considered one of the influential figures in the course of constitutionalism. The current research, using Farklaf's discourse analysis approach, seeks to answer the following questions: How is the discourse order of Qajar era Iran reproduced in Zahir al-Doulah's poems? Discourse actions of his poems reflect which of the social actions? And what is Zahir al-Doulah's solution to get out of the ruling discourses? The results showed that the social structure of the Qajar period was reflected in the discourse functions of Zahir al-Dawlah by choosing names based on expressive values, and the participants were categorized into two groups: 1- "Positive" group including God, religious and mystic elders, and positive personalities; 2- "Negative" group including oppressive rulers, tyrannical powerful, ignorant and oppressive classes of society. Zahir al-Douleh, by empathizing with the people, from the position of a critic, has created a discourse confrontation and believes that the way to get rid of the ruling discourse is everyone's movement towards anti-oppression and awareness.

The purpose of this research is to analyze the linguistics aspects of the speech of the pilgrims of Imam Reza’s (AS) Holy Shrine.  Therefore, the discourse of pilgrimage in the Holy Shrine is examined from two verbal and non-verbal dimensions. The data of this research has been collected by observation method   and interviews with 20 Iranian Shia or Sunni pilgrims between the ages of 20 and 60 who visited Imam Reza’s Holy Shrine in the summer of 1400. The sampling method was targeted and available. In this research, first the verbal data were analyzed and then the relationship between the non-verbal gestures of the head, including eyebrow, eye and lip movements, as well as hand and foot movements, with the amount of pilgrims’ emotions was investigated. The results of this research show that in the theological dimension, the motivations for visiting the shrine are both material and spiritual, but the spiritual and spiritual motivations, especially obtaining peace of mind, reward and intercession, are more important and evident. In addition to the sensory and spiritual atmosphere, the pilgrims’ sense of peace and security is involved in the Holy Shrine. Among pilgrims’ non-verbal behaviors, hand gestures have the largest contribution in explaining emotional perception. In other words, pilgrims use non-verbal hand gestures to express their inner feelings and emotions more than other organs. In fact, pilgrims speak with their hand movements. This means that they convey different messages with their different hand movements or establish a more effective communication by using their hands.