جستجوی مقالات مرتبط با کلیدواژه « زبان عامیانه » در نشریات گروه « ادبیات و زبان ها »

Jalal Al Ahmad (1302-1348) is one of the writers who tries to awaken people and reveal their pains in his works. He aims to bring the society out of stagnation and force it to strive. Al-Ahmed's audience is the general public, so he uses the common language of the people as the most important factor in communicating with them. In language, including vernacular, words are used to convey meaning, and in other words, language only expresses the intention of the author or speaker; Therefore, Al-Ahmad has used popular words and combinations in addition to the common meaning in a different meaning and concept that he intended to express. It includes the different meanings of those words and combinations that have been recorded in different cultures and used by Al-Ahmed in a new meaning. or words and combinations that have not been recorded in cultures and used by Al-Ahmed in a non-common meaning and sense. In this article, the common words and combinations of Al-Ahmad from this point of view in his articles in his three books "Seven Articles" and "Three-Year Performance" and "Hasty Evaluation" are collected, categorized and from the perspective of rhetoric (meanings, expression, Badi) has been analyzed.1- Mohammad Sedighiyan: PhD student in Persian language and literature, Islamic Azad University, Saveh Branch.2- Reza Fahimi: Assistant Professor, Department of Persian Language and Literature, Islamic Azad University, Saveh Branch. Responsible author.3- - Manijeh Fallahi: Assistant Professor, Department of Persian Language and Literature, Islamic Azad University, Saveh Branch.

One of the unknown types of Persian language and literature are translations of the Old Testament. Usually, the language of these texts is Persian and their script is Hebrew. One of the characteristics of this type of texts is the strong influence of Persian literature and vernacular language. In this article, based on sociolinguistics criteria, the spoken and written elements of some of these texts (translations of the Old Testament) have been examined. According to this study, the language of the aforementioned texts has been affected by the vernacular language in two aspects: first, phonetic transformations, which include the following: transformation of âm / ân > um / un, phonetic homogeneity, phonetic reduction, phonetic increase, different types of mutation and metathesis inversion. Second are dialectal words. The dialectal elements of any language have a close relationship with its vernacular language and literature. Informal written elements have also influenced these texts in two aspects: a. use of Hebrew script, b. spelling mistakes based on the present research. It can be concluded that this type of translation of the Old Testament is linguistically closer to the vernacular or at least informal type of language.

Ibn al-Hussam's KhavaranName is a epopee that tells imaginary stories of the travels, heroic acts, and battles of Imam Ali (as) against the infidels. It  is often considered as an epic work due to its epic features, although the features of popular literature have become so prevalent that it has largely deviated from the classical Persian epics. This feature shows that Ibn Hussam had a direct connection with the masses. Based on this view, in the present article, an attempt has been made to determine the most important folk elements of this work and how they are used. To achieve this goal, first the mass beliefs and thoughts of the people, and then some folkloric features of the narrative are examined, and finally the use of the slang language in its  vocabulary is studied.  This research shows that the KhavaranName is an artistic phenomenon that has originated from the life of the people and has been mixed with various manifestations of the mass life of the people in different ways. As a result, the dramatic crystallization of popular elements has made KhavaranName closer to popular literature.

There are many commonalities in translation between language and culture. Folk words become popular in a certain period and, after a short period, they are whether forgotten or enter into the colloquial and official language. The use of slang manifests itself in the form of breaking words, reduction, repetition, change, heart, increase and decrease of phonemes, colloquial words, prayer, oath, curse, etc. In the present study, we used the descriptive-analytical method to equate and localize the components of slang in the field of vocabulary and syntax, i.e. terms, allusions, homogenization, street and market words, phrases, prayers and curses, spelling, etc., against each of the Arabic words and expressions. For this purpose, we chose the famous Arabic author Naguib Mahfouz for the collection of stories Al-Hob Fawqa Hadabit al-Haram. The results show that regarding the components in the translation of the collection of stories, "semi-complete sentences" (due to the abundance of such forms in the original text) and "displacement of sentence elements" and then more slang expressions and slang words were used. It is worth mentioning that the component of "oath" (due to its lack of use in the text of the story) and then the component of omission had a small amount in translation.

Colloquialism is one of the manifestations of the language system. Some of mystics' audiences were the common people. Mowlana, as a greatest mystic poet of Iran, has widely used colloquial language elements in Masnavi to convey high moral and mystical concepts. The purpose of this research is extraction and analysis of colloquial language elements in books1-3 of Masnavi.

Leading research is a theoretical study conducted in the style of library research. The population was the first to third books of Masnavi.

Among phonological processes, elimination and mutation had the highest frequency. Nouns including onomatopoeia and nouns related to local accents form the main part of the noun category. In the verb section prefixed verbs, compound verbs and verb phrase which were generally ironical, had the highest frequency. In addition, the main part of the colloquial adjectives is curses, ironical expressions and adjectives belonging to local accents. The clauses especially interjections had also constituted a relatively significant number of the colloquial vocabulary in Masnavi. Adverbs were less common and prepositions, conjunctions, and pronouns have only minor occurrence. There was also a high frequency of proverbs as a symbol of colloquial sentences. In stories based on the charactersthe frequency of colloquialism elements usage is high.

Mowlana has used colloquial language elements at three levels of phonological processes, vocabulary, and sentences. He has brought his language closer to the language of the common people in order to arouse the desire of the audience and guide him towards a better understanding of the complex concepts of Masnavi.

One of the most important approaches of Bakhtin is carnival humor. The carnival shows all the components of folk culture and is the most complete form of popular culture. Literary works are influenced by the realities of life and interact linguistically with their surroundings. The novel is the most prominent type of literature that most closely resembles real life. Carnival humor is an approach that can generate important and new research areas for re-evaluating the novel. The presence of linguistic and literary elements of carnival humor in selected novels of the 1940s and 1950s is not the same; But what matters is the carnival spirit of the carnival, which also influences other elements of the novel. In this regard, the analysis of the linguistic and literary aspects of carnival humor with selected novels is the aim of this article. The present study seeks to answer the question: what are the most important linguistic and literary components of carnival humor in selected novels of the forties and fifties?

This research has been done by descriptive-analytical method.

Socio-political satire in selected novels of the forties and fifties with many linguistic and literary components of carnival satire such as slang, irony and slang proverbs, simile satire, expansive satire, grotesque and all kinds of verbal, rhetorical ironies. Socrates is aligned.

One of the important features of the socio-political novels of the forties and fifties is the carnival satire in which critical writers criticize and expose the unfavorable political and social events of the society in their works with the language of critical satire mixed with jokes and ridicule. Public opinion. Descriptive humor along with verbal humor that sometimes appears as mockery, ridicule and ridicule. In the works that are in line with the humor of Bakhtin Carnival, one can see the traces of Carnival politics and protest in such works. In the text of the carnival, Everything that is common in formal culture, is found.

The Argot language is one of the standard varieties of language that forms among young people or group of delinquents. Each social group has its own terms and expressions that must be learned in order to enter that group. Argot language is not separate from the language. Rather, it is one of its various varieties. This language represents a heterogeneous society, with each group having an impact in language. One can argue beyond this, claiming that the difference between each Argot language and the language commonly depends on the group attribute that uses this Argot language. The more different these groups are, the more they use different language forms to establish and maintain a relationship with the linguistic community. Young people form a large part of the active population of our community, and the tendency towards peers and differences with adults is an important feature of this group. They have a particular language system that consists of the norms, values, behaviors and the core of their subculture. It is a secret code and a special communication symbol that transmits messages and creates certain rules and behaviors. Therefore, young people have their own subculture and use special vocabulary. The use of these vocabulary by young people and their influence on the youth subculture has created a certain verbal and non-verbal communication among young people that requires a scientific review. Groups of friends and circles are friends, SMS, social networking messages, television movies, virtual social media, print media such as fictional characters, borrowing from other languages, and other forms of creativity and dissemination of these words. The purpose of this paper is to identify semantic relations in the language of the secret language within the framework of the theory of constructivism. Constructive semantics is one of the most important methods of achieving analysis using structuralism theory. In this view, the network language is one of the systematic relationships. Structural meanings mean that what is the equivalent of a semantic unit? And how are they connected? The constructive semantic label is usually limited to lexical semantics. One of the most fundamental and general principles of constructivist linguistics is that languages, systems, and sub-systems or their constituent levels-grammatical, lexical, and phoneme levels are interdependent. An important aspect of lexical semantics is how semantic relations of vocabulary are with each other; in particular, the discovery of the four classes of semantic relations, Opposition hyponymy, synonymy, and member-collection is important. Semantic Relationship is the relationship between a lexical categories with other vocabulary, which confronts the speaker with the choice of different lexical categories. This term has different types. In other words, the meaning of the semantic relation means that the language has a semantic structure and the words are related in groups. Of course, these groups are formed on the basis of the semantic relations between the words. According to the tradition of studying meaning, these relations are in the semantic system of language between concepts that at first glance may seem independent, but have a close connection with each other, which is sometimes impossible to distinguish one another. Conceptual relationships have two types. Some of them are substitutions, and the other are synthetic, or, according to the famous statement, according to the Saussure's attitude, is a function of substitution and conjunction. The substitution relationships between concepts arise between members of a grammatical category and with their replacement. This category of conceptual relationships, typically and not necessarily, consists of words from various grammatical categories that together create well fromedness. In order to achieve the purpose of the article, we first discuss the categories of semantic, synonymy, polysemy, Opposition, hyponymy, meronymy, collocation, portion-mass, member-collection, homophony and Homography. After processing and identifying these relationships in the Argot language vocabulary derived from an interview of the 15-30 year old young people of Tehran subway, as well as the Persian Dictionary of Argot of Samai's work the frequency of each semantic relationship was determined. The sample size is 1507 words; it has been extracted by two methods of documenting the Persian Dictionary of Argot and a researcher-made interview with a Snowball Sampling method. After collecting and deletion, the words were classified according to their nature and meaning in fourteen semantic areas. These classes include tools and objects, automobiles, moods, ethics and behavior, secret communication, the condition of organs, numbers, organs, eating and drink, people, actions, opiates, clothing and places. The information of each word includes the semantic domain, the concept, the lexical entry and the Encyclopedia meaning. In addition to identifying semantic domains, the concept of each lexical category was also identified. Because the creators of the Argot language vocabulary use these words to create these words in an attempt to keep secrets hidden within a group of their inherent knowledge, while the words reference may be different from these concepts. Then, the semantic relations of lexical data in each area were determined by qualitative content analysis method. The question of this research is that if semantic relations exist in the secret language, what is the relationship between the highest and lowest frequencies of semantic relations? The results of the derivation of semantic analysis show that the highest and lowest lexical frequencies belong to the domains of people and clothing, respectively. Also, synonymy with the frequency of 63.05% has the highest semantic and homography with the frequency of 0.11% with the least semantic relation. The high frequency of synonymy relation in the vocabulary of this language represents the main reason for the use of Argot language; that is, to hide the meaning of these words. If its meanings are revealed to others, a new term replaces the previous word.

Folklore is considered as one of the indispensible features of Payandeh's stories. Folklore in his stories included the use of popular beliefs in social, religious, superstitious and medical fields. Local dialects and lexicon are used frequently, Current proverbs among communities is one of the symbols folkloric literature which abound in the works of Payandeh. Due to the fact that Payandeh deals with different classes of people in his prose works, his stories contain literary, media and local features and rarely do others works contain all these together. The characters in his stories from intellectuals to peasants, feature their own linguistic features. The fact juxtaposes dialectic and aesthetic features with each other. His prose style alternates as the speakers change. Therefore, we expose to a realistic linguistic atmosphere when common people speak. On the other hand, when the intellectual class speaks, the language becomes pompous, formal and pretentious. Two important reasons lead to this impressionability of Payandeh's stories from pop culture:1. Writer's hometown
2. The environment where these stories have taken place.
The local customs and beliefs applied in his stories are divided into three categories:1. Social customs and beliefs including those concerning pilgrimage, burials, marriage, inheritance and so on. Metaphysical issues such as jinn, cosmology, charm, chance and fate are also referred to.
2. Religious customs and beliefs: Writer's hometown is known as Dar al-Momenin and abounds with pure religious beliefs which have manifested themselves in his works. Beliefs such as prohibition of drinking and usury are rooted in the beliefs of his community.
3. Superstitious beliefs: Superstitions are popular beliefs which are severely criticized in Payandeh's stories with a comic tone. Among these superstitions are those related to eclipse, looking into mirror and bad omen.
4. Medical beliefs: Ancient's beliefs in metaphysical power and their ability for curing diseases are frequently referred to in his stories. They include popular beliefs in charm, magic, mystery and traditional remedies.
5. Proverbs and ironies: Proverbs in Payandeh's stories are visible in high frequency and they are also sometimes altered comically. Irony, in the same vein, is applied every now and then in his stories. His stories are sometimes replete with the use of irony. According to Nasrehesfahani, the most conspicuously used figure of speech which is rooted in popular beliefs is irony. After simile, he believes irony is the most effective means of giving his stories the required sense of imagination.
6. Slang Language: Various elements of slang language are obvious in his stories which make them as close as possible to pop culture.
Recently a new books is compiled through the scattered notes left by Payandeh which is entitled Ghadamgahe Shahrake Noon.

Persian prose in the course of their history, including their many factors influenced slang elements, although the impact of these elements is not the same in all periods of Persian literature. Slang language as the criterion containing several elements that significantly manifested in the works of novelists. S. Parvin spirit of contemporary modernist writers that a considerable amount of slang elements in his work benefited. The use of various forms of slang in the story of the past Parvin spirit that characterizes his stories language, psychological and simplicity also brought his word. zban Slang used in the collection of short stories burned henna can be divided this way: phoneme, word, deed, including overnight, emotional sentences, numbers, language and local dialects and the like. Parvin frequency of the cases mentioned in the story are not the same spirit. The elements of the story such as "burnt henna," "spell", "twin" and "Mr. guidance"

Ahmed Fouad Negm, the Egyptian contemporary poet, is one of the most influential figures in the resistance literature who always relates the sufferings and problems of the Egyptians and Arab community. This revolutionist and warrior was confined and prisoned because of his poems. However, he never gave up his revolutionary beliefs. In this article, aspects and characteristics of resistance literature in respect to form and content are investigated. The main findings of this research are that nationalism, summoning his reader to fight against dictatorship and volatilization, inviting his readers to be impressed by Iran’s Islamic revolution are his poetic themes; they are used in structures such as decoding, folk language, epic and oratory expressions, satire and authoritative styles. The use of slang is the hallmark of his poetic style and this is what distinguishes him from his contemporaries.

FirouzShahnameh is the rest of the book that two of its volumes are called Darabnameh. This book was written by MohamadBighamy in ninth century, but it is clear that it has an older origin. After Samakayar and Darabname, Firouzshahnameh is one of the most important vernacular stories with great originality. Because of the prominent example of Persian simple proses that narrated and renarrated for people in this book, there are many vernaculars and colloquial expressions in this work. The wide application of colloquial elements in FirouzShahnameh had made it quite significant with regard to the criterion of colloquialism. The use of slang is one of the simplicity and popularity factors of this book. The present article interpret FirouzShahnameh and analyzes how it made use of the vernacular elements such as proverbs and colloquialism on different language levels starts from smallest language unit (i.e. phoneme) to the largest units (i.e. sentence). This study is carried out as a descriptive-analytical method. The results of this research showed that ironic expressions were the most frequent among other colloquial elements of FirouzShahnameh.

The history of story writing in Iran is also the history of a revolution in the language, which, after the Constitutionalism, approximated lay peoples’ speech and moved away from the bombastic and vain language of the court people. This feature can be seen in Ali Mohammad Afghan’s works. Based on style and structure, his stories are classified under the category of regional stories. In regional stories, describing local rituals and customs and speaking colloquially constitute the basic aspect of the story. Presenting a general conceptualisation of language and language varieties, the present article focuses on the use of colloquial language in Afghan’s novels.

Mirza AbolghasemGhaemMaghamFarahani is considered as the last great classical writer in the old method of Persian prose. The main task done by this tasteful minister was rescuing the prose from the maze of prevalent phraseology in the Safavi and Timurid eras. He planted the seedlings of the initial deviation from the conventional way of writing an artifact and grandiose, and of low content prose at those days. His presence may be a turning point in the history of Persian prose as his absence may lead to create no change in the authorship in the Constitution. In fact, he declined the poetic repetitive affidavits, tough terms, complex themes, metaphors and implicit similes sometimes used aberrantly. Using slangs, slogans and public proverbs considered as features resulting in the author detraction and degradation as well as approaching the prose to the natural, exact and simple writing. Flavoring intimacy to the literary and secretary writings, he helped to emerge simple writings like those works written by Naserodin Shah and Dehkhoda. Using proverbs, expressions and allegories gives dynamic features to GhaemMaghan’s writings, in general, and his manuscripts in particular. Relying on his own taste and grace, he used prevalent expressions and way of writing in a rhythmic and literary form to state his age issues as his fugleman, the Golestan’sowner. This paper aims at considering slangs in GhaemMagham’s manuscripts from a linguistic perspective with emphasize on using slangs as one of the features and methods in simple writings. It explores them in different aspects: simple substances, interpretations, allegorical compounds, proverbs and poems. It is worthy to mention that these matters are general subjects covering the other minor issues such as oath, addressing, devotion, desire, pleading and so on. Finally, statistics were presented in table form this category quantitatively.

With the spread of modern story writing and changes in the language and style of writing, and also by the emergence of new themes in the field of narrative literature, stories and novels hosted folklore (popular culture). As a result researchers and writers became interested in folklore. One of the issues dealt with is the effect of popular culture, including dialects and local customs, idioms and proverbs, on narratives. By inspiring the life of ordinary people and dealing with their concerns and problems, modern fiction has largely gone under the influence of popular culture. Jalal Aleh-Ahmad used these elements and took a long step to bring them back to life. He is a writer with special vigilance who used the elements of popular culture in some of his stories and charactersization. In stories such as Nefrin-e Zamin (The Curse of the Land), Ziyarat (The Pilgrimage), Taboot (The Coffin), Nun Va Al-Galam (Bread and Pen), Samanou-pazan (Making Samanu), Ay Lams-e Saba,(You Impious), Modire Madrese (The Principal), Sangi bar Gouri (A Rock on a Grave) and Algomark and Alma‘ kous, he has frequently used the elements of folklore. In allegorical and realistic stories, Aleh-Ahmed tends to pay attention to social and political problems of Iran and the Iranians. Paying attention to these kind of issues led him to choose most of his characters from ordinary people. Regarding the issues in question and the spread and importance of Persian narrative literature, this study tries to consider and survey the reflection of popular culture in Aleh-Ahamd’s works.

The appearance of narration and the conceptual analysis of the twentieth-century novel along the dimensions of narrative, structure construction, content-orientation and choice of vocabulary have not only been a paramount preoccupation of authors, but they have also exercised a huge impact on the unbridled ideological tenor and worldview of the present age. The forces impacting on the system of narration have been, at least in part, moulded by social, political, historical, psychological and structuralism upheavals, and, in so doing, subjected many a writer and novelist to the mercy of ascendant theoretical frameworks and lofty precepts on good writing. From this surfaced some other groups of creators who heaped an uncanny combination of pompous scorn and severe critique on the whole gamut of classic rules of novel writing and narration. Modern French Literature saw the thunderous arrival of Louis-Ferdinand Celine on the stage of novel writing in the twentieth century, and, not any less so, the parallel emergence of novel guises in which creative and, sometimes deconstructive style manifested themselves. Then, the ascendancy of Saussure's "signifiers" and his "formal and semantic system" link up with the language of the individual and yet challenge the community in terms of contrasts and differences, even resentment towards language and meaning in the tumultuous era Celine was in. consequently, he employs expressive techniques and style of "verbal language" and slang to break the mould of the written language, investing it with a new mould in turn and leaving immediate dialogic thrill and a palpable sense of interaction in the reader through the "direct and unfettered delivery of verbal language, slang and play". The present study aims to look at the different influential aspects of these verbal and linguistic elements, endeavoring to bring out the anti-traditional trappings of his novel based on some of the modern-day thoughts and viewpoints in terms of text, language and style.

Sadegh Hedayat is one of the first authors and researchers who has had a precise and scientific confrontation with vulgar culture of Iranians. He has used these elements in his stories while researching in vulgar culture and he has provided a clear image of the culture and traditions of his region. Stories of Sadegh Hedayat are an emerging point for many elements of vulgar culture as the most important part of his works, and are considered as cultural examples which by investigating and studying them, we can learn about cultural memoir of Iranians besides the cognition of their believes. In this paper, we are taking efforts to survey flashes of vulgar culture in the stories of Sadegh Hedayat and we are going to study the application method of these elements in stories of Hedayat. To achieve this objective, we have divided such elements in stories of Hedayat after proposing some discussions concerning vulgar culture and its inclusion and territory issues and we divided them into four categories of; traditions and believes, vulgar poems and songs, proverbs and vulgar language. Then, by providing statistical tables we have studied application of these elements in stories of Hedayat.

In his glorious book, Spiritual Couplets (Masnavi-E- Manavi), by using colloquial elements in Persian Language, Molana Jalal-E-Dinn Mohammad Balkhi (Molavi) has tried to elaborate and interpret his given pedagogical and theosophical concepts for the people as whole. Thus, he has benefited from vernacular language and literature to make the speech more effective on audience in his masterpiece. At the present study, it has been dealt with extraction and classification of colloquial idioms, ranging from the smallest to the biggest speech unit (i.e. from morpheme to sentence) and implication of poetic evidences in Spiritual Couplet (Masnavi Book) at fifth tome where one may observe them under some titles including morpheme, lexicon, verb, composition, clause, sentence, ellipsis and iteration, adage (proverb).