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

Human uses language as a tool to communicate with others and expresses his knowledge and requests with that. Every country or culture has its own special language. One of the most eloquent and conceptual ways of transferring language experience and communication is the proverb. This language phenomenon represents a clear vision of its society circumstances whether in cultural, political or historical terms and it is unique in its own kind, especially, if the proverbs be common, because their commonness shows that these wisdoms have been taken from society depths and they have been occasionally modified. Most of these proverbs have been received in visual schemes taken from the human imagination. In other words, human experience is an inseparable part in all of them. The present research has surveyed the visual schemes in Mosul common proverbs represented by George Lakoff and Johnson and it has shown that the represented volumetric schemes by the linguists have been conceived according to the human abstract behavior and attitude and their growth is obvious in Mosul and they have high frequency among the other visual, dynamic and communication schemes and also, in power scheme, the top-down scheme has the least frequency. Most of the focus of Mosul people is on the details of affairs and the scheme of being inhibited which mostly  consists of coming to a dead end is considerably visible in Mosul proverbs. In all the schemes, human thought and its physical aspect has a major impact on its metaphysical aspect

Proverbs are the extract of culture, ethics and worldview of a nation, whose analysis and criticism leads to the explanation of current thoughts and opinions among the people of a society. Negative proverbs, along with proverbs that indicate positivity, have a significant frequency in literary sources and among people, and this type of proverbs is also reflected in Dehkhoda"s proverbs and sayings. In this research, criticism of negative proverbs in Dehkhoda"s proverbs and decrees has been discussed and the intellectual coordinates of these proverbs have been analyzed.

This article is written in an analytical-descriptive way and its type is library.

The prevalence of negative proverbs imperceptibly and unintentionally leads to the spread of negativity in the society. From the point of view of language, the negative proverbs in Dehkhoda"s proverbs and sayings have a bitter and stinging language, and from the point of view of style and intellectual context, they are full of negativity and sometimes include violations of moral norms and lead a person to adopt a negative approach in life.

The research results show that negative proverbs have a high frequency in Dehkhoda"s proverbs and sayings. The negative proverbs in Dehkhoda"s proverbs and sayings mainly include themes such as incompatibility, ignorance, anxiety, threats and caution, bad past, conflict, fear, futility, destruction, unfortunate events, despair, violence, oppression, bullying, insults, death thoughts, They are teasing, talking, lying, sarcasm, sedition, deception, bullying, superstition, reproach, humiliation and threats, fault-finding and self-praise. Among the above cases, ignorance has the highest frequency with 1456 cases (12.3 percent) and self-praise has the lowest frequency with 50 cases (0.42 percent).

Proverbs are expressions that existed orally among people in the past, and later writers, poets and elders of every age put them in written form. The reason for the commonness of such features is brevity, weight and desirable tone, historical and fictional roots based on experiences, etc. The purpose of the present research was to describe and explain the parables in the poems of Qaim Maqam Farahani, to introduce and introduce this literary, political and social personality and to know more about his poetry and thought. He uses Persian proverbs as a weapon in political campaigns. Unlike his contemporaries who do not mention the events of their time. In most of his poems, he talks about the events of the day. The current research was carried out using a descriptive-analytical method. The results of the investigation and analysis of the use of proverbs in Qaim Maqam's poems show that Qaim Maqam referred to common proverbs. Since the poet found the ode more appropriate to express his intentions; Therefore, the most presence of proverbs and proverbs in the Diwan of Qaim Maqam poems was observed in the form of odes.

Many ideas and beliefs in a society are rooted in religion. How religion is reflected in society and culture is one of the interesting topics in the field of sociology of religion. The system of beliefs and values of the society is reflected in the literature and oral culture of the society. Proverbs, as one of the most important elements of oral literature, can be a reflection of the beliefs and attitudes of the society. In this study, an attempt was made to provide a relatively clear picture of how religion and its dimensions are represented in the popular literature of Gilan by examining Gilaki proverbs. This study was a descriptive and analytical study in which, while analyzing the content of 4562 proverbs in the East and West areas and the center of Gilan, 209 proverbs related to religion were selected. The data was categorized into several categories based on content and concepts. Based on the findings of the research, it can be said that the reflection of the four dimensions of belief (43%), rites and rituals and customs (24%), morality (16%) and Shariat (16%) are shown in the parables. It shows that in the popular culture of Gilan, besides paying attention to religious phenomena and rites and rituals, attention and emphasis is placed on the religious aspects and the functionalist role of religion in the society and the institutionalization of the spirit of religiosity and religious ethics in the society.

Proverbs are rooted in the culture of any language and as a result, they can be considered as one of the criteria for measuring the main elements of language. The present study also seeks to investigate the usage of color words in Persian and English proverbs based on the theory of Berlin and Kay (1969) so that the results are a criterion for measuring the taxonomic studies in relation to the main color words of these two languages. The theory of Berlin and Kay (1969) states that there is a hierarchy of 11 universal color words as the most obvious Universalist approach to color words. The results of this research showed that despite the existence of slight differences in the hierarchies of the main global color words, the hierarchies of the main Persian color words and the hierarchies of the main English color words with the hierarchies used in the present study, significant similarities can be observed both in their number and order. As a result, it is clear that the color words that have been introduced as the main color words of these two languages based on the theory of Berlin and Kay have been widely used in the culture of these two languages for a long time and have been in a way unknown, and entered the structure of proverbs. The comparative analysis also showed that although out of the total of 11 universal color words, 8 color words are used in Persian proverbs and 10 color words are used in English proverbs, the hierarchy of colors terms in Berlin and Kay (1969) are similar.

In this study, with the aim of general study of the Place and developments of proverbs in Persian prose styles, fifteen prominent prose books It has been analyzed in various subjects from the fifth to the ninth century AH. About The historical evolution of the use of proverbs, how they are used in the text, the relationship between Persian proverbs and Arabic proverbs and the authors' approach to them. In these centuries, all kinds of verses and hadiths, Common proverbs, sayings of elders, sages, mystics and poems of poet have entered prose in the form of proverbs. The results of the study of developments show: Historically, this is the evolution of proverbs, Morsal style (fifth century): beginning, Beynabeyn style (late fifth century): consolidation, technical style (sixth and seventh centuries): the golden age and the eighth and ninth century: the Age of decline. Repetition without change, repetition with partial change, simile, the abandonment of some proverbs by changing styles are among the evolutions of proverbs in these centurie. The position of proverbs in the text is with a letter and a connecting sentence or without a connecting sentence. A large part of the structure of proverbs has remained unchanged with the change of styles, but some proverbs have been transformed with the change of styles.. Arabic proverbs along with Persian proverbs come in several ways: without translation, verbal translation, conceptual translation and equivalence. The personal style of the writers has been involved in the evolution of proverbs, and some of them have changed or rejected the proverbs in line with their ideas.

Proverbs are important cultural components which show the way and style of common thought in a society. They are often mediators and devices for language pressure and influence. The question is where the effectiveness and functional pressure of proverbs come from and how the internal and external mechanisms governing their structure work. Using the qualitative, analytical and functionalist method, it can be said that proverbs become common and influential when they direct the audience to a familiar story in the infrastructure through obvious dualities and contrasts in the superstructure. The easier the audience's mind is transferred from superficial signs to cultural and infrastructural significance of the stories, the more immediate and greater their influence will be on the audience. The story in the deep structure of proverbs can influence the listener like a pressure device by shaping the mental schema and help in cognitive development, recalling and quick understanding of the message. Narratives and cultural stories in the deep structure of proverbs act in the direction of persuasion. They shape acceptance by emphasizing on social constructionism and create an immediate impact on the audience by highlighting the originality of depiction and imposing pressure and theatrical obligation.

Persian proverbs are Iranian previous generations’ wise thoughts usually in short melodic linguistic and literary especially poetic form. They often have simple meaning and structure that makes them more memorable and easy to use in oral and written communications. Many articles have investigated Persian proverbs from different points of view. But not enough attention has been paid to the importance of these proverbs in enhancing sociocultural literacy and sociolinguistic and pragmatic competences as parts of Persian learners’ communicative competence. In this article, by the documentary method, it is paid to the role of proverbs in representing and learning some sociocultural features of Persian language (politeness, compliments, collectivism, etc.). Then, two things are suggested, a proverbial categorization from easy to hard, and Richmond’s (1987) revised model for comparing the similarities and differences between Persian proverbs and learners’ mother tongue proverbs. The results of a comparative study between Persian and Arabic proverbs in the Persian class of Arab learners are discussed.

Proverb is a form of language that is influenced by culture and also influences culture. Proverbs are widely used in newspaper materials, especially in news headlines. However, due to different cultural backgrounds and contexts sometimes similar proverbs may have opposite meanings. This article will analyze the similarities and differences of Persian proverbs in the context of existing research, and explore how to teach Persian proverbs to non-native Persian speakers through newspaper reading courses. When reading news from different countries, readers may misunderstand the content due to cultural differences. As language learners and translators, it is essential to choose a more appropriate way of translation to enhance mutual understanding and reduce misunderstandings between the two nations.Proverb is a form of language that is influenced by culture and also influences culture. Proverbs are widely used in newspaper materials, especially in news headlines. However, due to different cultural backgrounds and contexts sometimes similar proverbs may have opposite meanings. This article will analyze the similarities and differences of Persian proverbs in the context of existing research, and explore how to teach Persian proverbs to non-native Persian speakers through newspaper reading courses. When reading news from different countries, readers may misunderstand the content due to cultural differences. As language learners and translators, it is essential to choose a more appropriate way of translation to enhance mutual understanding and reduce misunderstandings between the two nations.

The present study examines some Arabic Animal proverbs based on the Conceptual Blending Theory of Fauconnier and Turner (2002) in the framework of cognitive semantics. Anderson's (2013) Cognitive Proverb Model claims that proverb meaning is the result of a number of conceptual blending through which base meaning and then situational and performance meanings are constructed. Anderson's model can justify the presence of linguistic, cultural, social and situational elements in proverbs. In this research, six Arabic Animal proverbs have been selected and analyzed according to Anderson (2013) Model through a descriptive-analytic research method. The results show that the meanings of education, sermon, decree, etc. are the result of three blending processes. In the beginning, ANIMAL-HUMAN spaces are combined and through the metaphorical relationship of HUMAN AS ANIMAL, the first blended space, containing basic meaning is formed. This output is combined with the external situation space and makes the second blend involving situational meaning. Finally, the complete meaning of the proverb is created as an action in the relevant situations.

In the anthropological literature, the production, processing, distribution and consumption of food are considered to be the main elements of the culture of any community. What and how a person eats varies from period to period, place to place, and community to community. Food binds the personality of individuals and the identity of groups and becomes an important tool for social communication and understanding.In anthropology, local communities, as they provide their food in close connection with nature and with the help of local knowledge, have always been a privileged field for research on food, its related cultural relations and food systems. This indigenous knowledge, which was the result of effective adaptation to the environmental conditions and acquiring knowledge from it, is rapidly being destroyed. In most cases, the current elders of the villages are considered as the last owners of native knowledge in various fields. In such a situation, the need to record and analyze the local food system, the evolution of the food pattern, its local sources and the effects of these changes on the health of the local people is revealed.

Theoretical foundations:

From the viewpoint of functionalism, society is like a living organism, which will ensure the adaptation and connection among its members, the interdependence and survival of the society. In this view, ethnographies are mainly limited to the description and analysis of the food system of societies. But the structuralists have highlighted a wide range of perspectives, such as examining the capacities of human societies in the field of food preparation, processing, distribution and consumption, and most prominently, the semiotics of food in their research. In recent years, rather than following a specific approach in their research, anthropologists have benefited from various viewpoints and opinions and have applied historical, symbolic, material and development analyses in a unified approach.

Literature and food in Mazandaran:

By using the linguistic semiology of food and the habits formed regarding that, it is possible to understand the culture, relations and rituals of a group or society. In fact, food represents distinctions and reinforces social constraints. The manner and cultural content of food, from one table to another, shows many distinctions and social characteristics. These distinctions are caused by beliefs, food ingredients, tastes and different cultural habits in the matter of food. Food beliefs, with their simple appearance, depict a small world of the culture of each society and help us understand human actions. This symbolic world represents itself through the language of cooking in everyday life.In the Mazandarani language, the main adjectives used to describe the quality of food are exactly the same descriptive words used to describe human personality: cold, hot, raw, cooked, sour, bitter, sweet, spicy, sour, tasteless, stale, crisp, pleasant, strong, weak, watery, fresh, corrupted, damaged, etc. Mazandarani language is also very rich in other linguistic forms that create a symbolic link between food and social-emotional situations.In the popular literature of Mazandaran, the use of the language of cooking and food in human interactions shows the position of this phenomenon in the culture. This literature has thousands of years of bitter and sweet experiences and has transferred the lived experiences of previous generations to the next generation in the shortest form. These proverbs direct how to live, think and behave, regulate relationships among people, classes and strata of society and determine its limits and gaps.Beliefs about food in Mazandaran have a state of mind in which there is no empirical evidence, rational or necessarily logical reasons, but it is accepted as a certainty. The origins of these beliefs are different. These beliefs are slowly formed over many years in the context of culture, and the depth of culture can be found in them. Themes such as paying attention to the guest, the other, xenophobia, softening the situation, sanctifying food and paying attention to health are highlighted in Mazandarani proverbs.

From an anthropological point of view, food and what is formed around it is a cultural text that can be read to study the depth of the culture of any society. Classification of foods in Mazandaran culture, cultural identity through food, cultural and biological perceptions of appetite, hunger and overeating among Mazandaran’s shows the cultural meanings of food in Mazandaran. The symbolic roles of food in Mazandaran show how food plays a role in creating or breaking social bonds and opens a way to identify how social cohesion is realized in Mazandaran. Food and technology of preparation, production and consumption contain many messages and speak of various lifestyles. Food is one of the phenomena that has been formed over a long period of time in the indigenous system of the people of each ecosystem and has turned into a complex reservoir of indigenous knowledge.

Proverbs are among the valuable components of folklore and oral literature of any culture, revealing plenty of cultural and historical facts. In the present study, we intend to deal with the representation of women in South Taleshi (Siyahmazgi variety) proverbs, idioms and expressions. The design of this descriptive-analytical research is a mixed methods study with field data collection through semi-structured interview with native speakers.  The collected proverbs, idioms and expressions were determined in terms of meaning, concept and theme and classified in 19 semantic categories. These data were analysed in the framework of Lazar (2007) feminist critical discouse analysis. One of the important results is that, according to the significance level of One-sample Colmogorov-Smirnov Test, there is a significant difference between the types of women representations. The results show that, in the society in question, gender is perceived as an ideological structure; based on hierarchical relations of domination and subordination, women are in the subordinated class and are considered of little value. They are also portrayed as dominated, weak, evil, and greedy.

The aim of this research was to study language functions of the right hemisphere of the brain in the left hemisphere–damaged patients and compare them with healthy people. In this research, which is kind of Descriptive-Analytical, upon random sampling, two groups of the left hemisphere–damaged patients (20 men &10 women) were selected among people referred to Imam Reza Neuro Clinic, as well as 30 healthy people. Then tests of Right Hemisphere Language Collection (Brian, 1995) and test of Application Acts &Competency of Language (Mehri, 1381) were used, to compare patients' language functions with those of healthy people. The results of the research were analyzed. Analysis of data includes two parts: Descriptive Statistics and Inferential Statistics. The results of the research show that there are no significant differences between healthy and damaged people in view of sex, but there are significant differences between healthy and damaged people in 1-Metaphire test, 2-Written Metaphor test, 3-Comprehension of inferred meaning, 4-Appreciation of humor, 5-Lexical-semantic test, 6-Methapor production test, 7-Written proverb test, 8-Proverb production test, 9-Indirect speech acts test. These results indicate that abilities are not specific to the right hemisphere because people whose left hemisphere is damaged suffer from these disorders, too.

One of the manifestations of every culture is its folk literature, and one of the oldest examples of folk literature are adages. Adages contain the thoughts, worldview and customs of every people and nation. Their origin is not definitely known, but over time, people choose an adage that is caused by an event, legend, myth, poem, etc., and change it to their own style.“Like the Daf have earrings in the ear” is one of the adages recorded in proverbs book, and in this research, we investigated the background, the time period of changes and its application. First, we investigated the origin of adages through descriptive-analytical methods and library studies, and then we searched for its history and the course of its use in various texts until the present day, and finally we found that the history of this adage goes back to at least the sixth century of Hijra which has been updated in poetry texts. It is believed that until the 6th century, it was a common adage that was attributed to the poetry of the poets of this century, or it was introduced into the folk literature from the poetry of the poets of this period, especially Khaqani Shervani, and it often emphasized that the Daf has been a servant, playing the role of a metaphor. However, with the changes in social conditions in the present era and the change in the public attitude towards music and the Daf instrument, it has progressed towards destruction.

Proverbs are one of the influential cultural tools in promoting organized ideologies, setting worldviews and guiding social behavior. They strengthen collective coordination and cooperation among social activists and cause intellectual and cultural convergence around a common issue. In this article, an attempt is made to address the problem of how proverbs, as a tool of popular culture, shape collective behavior with the method of qualitative analysis and description. The premise is that proverbs arrange individual behaviors with collective behaviors via "rationalization", "institutionalization" and "structuralism". The foundations and function of proverbs show their capacity and ability to monitor and control social behaviors; expecting roles such as "correlation and development of cooperation", "achieving common benefit", "defining behavioral patterns", "framing", "collective conscience" and "social cohesion" from proverbs make it is possible to regulate the scattered behavior of actors.

Conceptual metaphor theory is one of the subjects in the field of cognitive linguistic that is under study and it investigates how human mind processes and perceive. Based on this theory, the text literature in not served by language functional metaphors, but they are essential to perceive abstract and intangible things in human mind, are used in depth and are influenced by meaning and concepts. The defined domains in conceptual metaphor and its proofs are similar to conceptual and practical fields of proverbs in many aspects. Proverbs can be seen as an example of conceptual metaphors that transmit different meanings and concepts considering them with the use of different recourses. Since proverbs are the most common and the most practical part of the literature, the study of them based on conceptual metaphor provides cognition and perceiving cultural and intellectual foundations of the nations. Therefore, the present study aims to investigate Persian proverbs of mojir-al-din-e beilaghani lyrics considering conceptual metaphor and finds all-purpose origin domains in Persian example domain by transient overview of historical and modern studies and attitudes in the field of metaphors and evaluating two different viewpoints and can realize the poet’s main mainstreams through this way.

The way of arranging proverbs in dictionaries has been one of themost important problems for lexicographers and paremiographers. Therefore in this study, based on cognitive semantic approach,the way of arranging proverbs in dictionaries was considered. The purpose of the current study is to organize proverbs in dictionaries in anew, non-linear and non-alphabetical way and according to a scientific and theory-based approach.Toachievethepurposeofthestudy, the following research question was proposed: How to use a way other than the usual alphabetical and linear way based on which proverbs are presented in dictionaries? To do this, based on descriptive-analytical method and cognitive semantics approach and its mechanisms, such as conceptual metaphor, conceptual metonymy and conventional knowledge, the authors have examined the data extracted from The great two-volume Dictionary of Persian Proverbs (Zolfaghari, 2009),The famous Proverbs of Iran (Soheili, 2005) and internet resources. The results indicated that according to semantic motivation and the concepts of target domains of the proverbs,a non-linear and non-alphabetical way can be proposed for arranging proverbs and their equivalents in order to reflectthe conceptual structures of mind and language and to help language learners to learn and remember them easily.

Proverbs are an important part of folklore. They have been mainly generated from people's life. Natural elements, which have a vital role in people's lives, are among the most critical elements that have been widely reflected in proverbs and have been employed in different ways within various topics in this branch of folklore. In this work, an attempt has been made to evaluate the reflection of the plants on the Fars proverbs from different viewpoints using a descriptive-analytical method, qualitative content analysis, and a library-data-collection tool. The results of this research show that elements such as plant shape, location of plants growth, food and medicine applications, and written form in the triangles have been considered to be used as tools for the description of issues such as worthlessness, forgetting identity and the past, being nothing, being impoverished, being greedy, doing useful work, avoiding bad companions and having a lot of knowledge.

The stories, lullabies, and proverbs of a region reflect the purest and deepest emotions, the most subtle thoughts and ideas and the realities of a society. One of characteristics of proverbs is the use of common and familiar words, such as animals’ names, plants, fruits, body parts and colors in referential concepts as well as non-referential and metaphorical ones, which are often with aim of highlighting a positive or negative semantic feature in them and attracting audience to the importance of the subject. The purpose of this study is to investigate the semantic molecules of name of high-frequent animals in proverbs of the Sirjani dialect in terms of semantic molecules. For this purpose, after collecting 950 proverbs of Sirjani dialect, 405 proverbs containing the names of different types of animals were extracted and proverbs of highly-frequent animals with cognitive-semantic approach were studied and several proverbs were mentioned from each animal. The results of data analysis showed that three domestic animals, donkey, dog and camel, respectively, are more frequent and more widely used than other domestic and wild animals in the proverbs. In terms of thematic denotation and function, social subjects are more used than another subjects in the proverbs.