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

Film adaptations are one of the most significant branches of comparative literature studies and are of great importance to the field. The concept of film adaptations, which are so-called transpositions, is a component of Gérard Genette’s theory of hypertextuality, a subset of the broader theory known as transtextuality. Pedro Almodóvar is one of the few filmmakers whose work exhibits a unique affinity for literature. This article analyzes the adaptation process of the film “The Skin I Live in” (2011), directed by Pedro Almodóvar and adapted from the novel “Tarantula” (1984), written by Thierry Jonquet, by addressing the question, ‘How did the adaptation process work in “The Skin I Live in” based on Gérard Genette’s theory of hypertextuality?’ Here, the literary work is studied as the hypotext and the film as the hypertext. This paper employs the descriptive-analytical method. Considering that transposition occurs due to the change of medium, it first defines the terms “adaptation” and “transposition” as well as explaining Gérard Genette’s theory of hypertextuality. It then analyzes the transformation of the text during the process of adapting the novel into the film. The findings show that “The Skin I Live in” is a transposition in the sense of its hypertext due to the various transformations made, with an emphasis on excision, concision, extension, and substitution in this adaptation.

Studying the relationships between texts led to the discovery of the great theory of "intertextuality" in the 20th century. Based on this theory, every text is formed on the basis of previous texts. Kristeva, Barthes, Sollers and Genette are among the influencers and developers of this theory. Genette tried to examine any relationship between texts including all the details and called the set of these relationships "transtextuality", of which hypertextuality is one of its branches. The purpose of this article is to investigate hyperertextual effects and signs in six fictional works of the world based on Genette's theory. The research method is to study, analyze and compare the stories of The Miser, Christmas Carol, Story of Miserly Man, Eugenie Grande, The Miserly Knight and Dead Souls. The result of the studies shows that five of above-mentioned stories have a single pretext, and that is the play "Judgment" by Menander, which is the first example of Aulularia by Plutus which was imitated by Moliere in "The Miser". In other stories, "The Miser" is the model, which will be their hypertext, and in principle, the hypertext of "Judgment". The types of these hypertexts are pastiche, charge, and replacement.

The purpose of this article is the hypertextuality study of manifestations of metamorphosis in Gholam-Hossein Sa'edi's works according to Gérard Genette's theory of hypertextuality. This theory is one of the five types of Genette's theory of transtextuality which concentrates on inspiration, derivation and effectiveness of the hypotext on the hypertext. Besides, this theory includes two basic types, imitation and transformation. Metamorphosis is considered as one of the most remarkable elements in myths, folk tales, and legends. Based on this process, unexpected and gradual changes demonstrate themselves in the appearance and sometimes in the conscience of the creatures and they transform from one form to another while displaying different performances. Moreover, sometimes they can appear in the combined structure of humans, animals, plants, and objects. Literature is the origin of presence of these manifestations and they have had mutual effects on each other over the time. The mutual impressiveness and effectiveness provide an opportunity to study them with respect to the theory of hypertextuality especially by considering contemporary literatute as the target resources which fewer researchers have focused on it. The results of the study demonstrate that the manifestations of the metamorphosis exist in thirteen stories, one novel, six plays, and three screenplays written by Gholam-Hossein Sa'edi. In this article, based on the descriptive-analytical method, these manifestations were classified and determined in three different groups and then they were studied based on a qualitative content analysis. At the end, impressiveness of these manifistations in Gholam-Hossein Sa'edi's works from ancient literature and folk tales has been studied according to the hypertextuality theoretical framework. The results represent that Gholam-Hossein Sa'edi sometimes has used these manifestations with direct and indirect influence of ancient and religious narratives and folk tales (hypotext) in his works (hypertext), however, in most of the time, he has used his creativity and imagination to make these manifestations in favor of progress of the story.

The World Wide Web has created a new arena for Google as one of the most widely used brand names in the last two decades, which has designed more than 4,000 examples of Doodle logo appropriate for its advertising strategies from 1998 to 2022. Among the doodles, the celebration of artists in various fields, especially painting, has a special place. The present paper, studies Google’s Occasional Logos as perfect examples of referencing based on Gerard Genette’s transtextuality. This French cultural critic and thinker developed a coherent theory for explaining intertextual relations by presenting the idioms of transtextuality. The paper draws on a descriptive analytical method to examine the extent to which Genette's typology is applicable to the design of Google logos (doodles) celebrating artists. To do so, the paper discusses the influence of hypertext on the hypotext of works of artists from different countries. The "hypotext" is the original text and the source of inspiration, and the "hypertext" is the second text derived from an earlier one. Hundreds of doodles have been designed to honor painters so far, and from among which, 11 paintings were selected as the corpus of the study by purposeful sampling. The results of the study indicate that different types of Doodle Googles in honor of painters revolve around four types of hypertext (except for charge and Travestissement), and most of them might be categorized in several types at the same time. A number of logos have been created based on pastiche (imitation of an artist's masterpiece), but most of the doodles are in the category of parody (comprised of a combination of elements from different works by the same artist). Many of them are categorized as forgery and transposition.

Tazkereh al-Awliya, which is the most important work of Attar's prose and one of the greatest texts of mystical prose, has great potential for intertextual comparisons with other mystical works as well as Attar’s Masnavis. This descriptive-comparative study aims to show the textual relationship of 51 joint anecdotes of Tazkereh-al-Awliya and Attar's Masnavis with the hypertext approach, one of the five pillars of Gérard Genette’s theory of transtextuality. The results of the research show a broad relationship between Tazkereh Al-Awliya and Attar’s Masnavis. Both types of hypertext (i.e. homogeneity and tragedy) are observed in these works. This connection is more than the type of tragedy, and among Attar's Masnavis, Al-Tair, Elahinameh, Misibatnameh, and Asrarnameh, respectively, have the highest percentage of common anecdotes with Tazkereh al-Awliya.

Examining the interaction between texts is one of the ways to know texts accurately; hypertextuality is an approach to text reading that shows relationships between texts in a systematic way. Most of the anecdotes of Asrar Nama (composed by Attār of Nishapur) have their roots in previous works, but they have been changed and reproduced in this book very thoughtfully and purposefully. By using analytical-comparative method and based on Gérard Genette’s theory of hypertextuality, the present article attempts to investigate the relationship between the Asrar Nama and its subtexts. The findings of the research show that Attar uses subtexts in the form of explicit and implicit intertextual relationship in order to validate the narrative and confirm the content. The most type of hypertextual relationship between Asrar Nama and its subtexts is trigonomy or homogeneity in a quantitative transformation and pragmatic transformation methods. Processes such as transformation of motivation, transformation of value, qualitative transformation, amplification, expansion, cutting and summarizing the text lead to change the discourse of the stories, to highlight the content, to add fictional elements, to turn the text from a report mode into a narrative mode, to devalue or value the characters of the anecdotes and to adjust the goals in the Attār's narration. Hypertextuality in Asrar Nama is interpretive; it has played an effective role in explaining Attar's mystical views, expanding the themes, and symbolizing the anecdotes that are monosemantically and superficially narrated in the sources of Asrar Nama.

One of the types of textual relations is Hypertextuality, which studies the relationship between two literary texts. This relationship is based on adaptation and does not address the element of intertextuality. According to Genette's view, the adaptation is divided into two parts: imitation and transformation. The transformation means to change something in a different way, while an imitation is to say something in a similar way and Its purpose is not purposive change. The extension of meaning in the hypotext has been done through transposition, which is a serious change. Frequency or Number of times an event occurs in the story and the number of times it is mentioned in the narrative in hypotext and hypertext implies a serious change or transformation. As regards the novel Frankenstein in Baghdad by Ahmed Saadawi was inspired by the Frankenstein by Mary Shelley, This descriptive-analytic and comparative study analyzes the transformation in the frequency of events between the two novels and changes in the the number of times it is mentioned in the narrative. The study of types of frequencies, especially repeating singulative narration and repeating narrative, is  objective examples of transposition in hypertext.

Drawing upon such theoretical principles as intertextuality, transtextuality, and hypertextuality, the present article seeks to introduce the notion of transnarration and its various kinds and applications in narrative genres. Put another way, the purpose of this narratological study is to define transnarration and transnarrative travel, and discuss their stratifications and categorisations in various forms of narrative. Here, the central questions are: what are transnarration, transnarrative travel, and their different kinds in narrative genres? How can the characteristic features of transnarration be traced and analysed in genres that incorporate micro or macro narrations? To answer these questions, the present study makes frequent use of key terms associated with intertextuality, Genette’s hypertextuality in particular, as well as of narrative elements, characters specifically, in an attempt to illustrate and exemplify different manifestations, categorisations, and sub-categorisations of the notions in question. The article divides transnarrative travel into outwardly (bilateral and unilateral) and inwardly (in even and uneven narratives) and argues that transnarration is, in effect, the textual and semantic expansion of a narrative and its penetration into another via the intertextual transportation and the simultaneous appearance of major or minor characters. The paper demonstrates that the character’s reciprocal or one-sided travel from a hypotext into a hypertext, from a hypertext into a hypotext, among even or uneven narratives within a single narrative work, from a main to a frame story or among possible stories in a multi-plotted and metafictional narrative work are all manifestations of transnarration and transnarrative travel.

Intertextuality is a literary approach that allows critics to examine the links between the works in a scientific and systematic ways. The relationship of texts is a topic that was considered by researchers with structuralism. The first time, Kristova used “intertextuality” in textual relations. Later, people studied intertextual issues from different perspectives. One of them was Gerard Genette, who studied the intertextual relations in a broader and more systematic ways with all its variations and called it Hypertextuality. Genette is one of the most important theorists of this approach, which plays a key role in its application. Genette discusses the relationship of a text to each other. One of the intertextual concepts is the explicit and implicit influence of literary texts from other sources. This article uses library and analytical research methods with the aim of establishing a relationship between the intertextual theory of Genette and the types of influences from each other. The subject of his research is Alexander's Sharafnameh as a pre-text to examine and analyze them together based on Genette's views and they try to answer the following questions such as whether the pre-text of Alexander's story Shahnameh had an effect on the back text of Alexander's story Sharafnameh?

By carefully examining various texts, we discover similar points and themes that guide us in recognizing the structural relationships and similarities of that text with other texts. Meanwhile, the use of Gérard Genet's legal Transtextuality relationships by creating different relationships between different texts and creating systems, encoders, cultural styles and descriptive rules, as well as discovering relationships between different texts, in turn, leads to uncovering common connotations and similarities between them.  Hence, the "novel of the secret history of ancient Persian heroes", with its historical, scientific, ideological, social and cultural relations (along with other texts), provides a suitable ground for studying the foundations of "Transtextuality", including descriptive and analytical methods as well as its various characteristics.  They are Intertextuality, Hypertextuality, Architextuality, Paratextuality, and metatextuality or textual transcendence. Therefore, this research studied and explained all the real events and allusions of this work and matched them with previous texts, to find out how Dr. Shamisa was able, by providing an appropriate structural space, to make the reader go towards knowing the foundations of sociology. To what extent has it succeeded in creating a intricate network  of Transtextuality by creating a similar content and structural space by changing the volume and content of previous texts, and shortening and lengthening their time domain (Hypertextuality) as well as by consciously interfering with literary genres (Architextuality)? .

Religious beliefs are shaped by myth. Mythical heroes and innocent Imams are always considered to be among the recurring themes as the sacred and identifying elements of the Iranian culture. They are in the subconscious, beliefs, and traditions of the people. With common goals and similar destiny, they have been influential in the formation of various literary and artistic works, including Ferdowsichr('39')s Shahnameh and Taziehs. This study focuses on the semantic decoding of repetitive mythical elements, in two texts from the pre - and post- Islamic eras. Employing the Genettechr('39')s hypertextual approach, the study analyzes the story of Siavash in Shahnameh (pre-Islamic) and the Tazieh of Imam Hussein) post-Islamic(. The purpose of the research is to find out how the textual narrative was adapted by the theatrical narrative. After explaining the theoretical issues, the summary of the texts, and the characteristics of the heroes, the results are given in a table. The common or unique elements and symbols of thought and actions of the Iranian hero are sometimes manifested in an earthly-mythical and sometimes religious-historical and celestial personalities. Every year, similar rituals are repeated and reproduced in the mourning. The research method is descriptive-comparative and the analysis is done through content analysis and the use of library documents. The findings showed the following symbolic similarities: the halo of light, intelligent horse, white clothes, the presence of extraterrestrials, among others. The difference between the rituals were: the symbol of the plant god, the passage of fire, the Siavashun feather, Zulfiqar, the magical armor, among others.

"The Red Manes Mare" is a novel about the life of the Arabic famous poet, Imru'al-Qais, which is written in Persian. This research was done using a descriptive-analytical method and its main purpose was to explain the types of text relations based on Gérard Genette’s theory of transtextuality. The results show that the novel of "the Red Manes Mare" is an example of transtextual texts that has consciously linked with different ranges of Arabic texts and this link in line with creating a semantic system in these texts consisted of relations of intertextuality, hypertextuality, archittxtuality and paratextuality in Gérard Genette's theory. Base on intertexutality, it was concluded that some historical texts which were somehow related to Imru'al-Qais' life have been rewritten in the novel. Quantitative and pragmatic transformation of this work shows that there are some changes in parts of events and main contexts of the story than hypertexts. On the other hand, the interaction of types of literature is one of the most important features of the novel style. The novel also contains a final note with paratextual features.

Gérard Genette considers hypertextuality as a type of transtextuality. Hypertextuality focuses on adaptation and is divided into two categories: imitation and transformation. In this approach, the hypertext as the affective element and the hypertext as the practical elements are very important. The hypertext by imitating or transforming the pretext makes the original text preserved or changed. The transformation means changing something differently, while imitation is saying something similar. Transformation leads to transposition, which is a severe change in the hype. Saadawi, who belongs to the new generation of novelists, makes significant changes in the speed of hypertext by placing Frankenstein in a new literary space and a different environment. Studying the change in the speed of the novel in the hypertext shows Saadawi's creativity in deepening the narrative is a clear example of transposition of narrative duration and pause. Substitution in form and meaning makes significant changes in the text and narrative speed or duration is one of the changes. Studying narrative speed in hypertext is implying changes in narrative speed by transposition. Duration or speed results from comparing the speed of the story to the speed of the event. Ahmed Saadawi’s Frankenstein in Baghdad was inspired by Mary Shelley’s Frankenstein. This descriptive-analytic and comparative study analyzed the transformation in the narrative speed of the two novels and changes in positive and negative speed according to transposition. The results show that changing poetic style, dynamic description, implicit ellipsis, and inner speech in hypertext leads to transposition in narrative duration. In such a way mental action in the hypertext, unlike the hypertext, causes vertical movement in the text and progress in the mental world of the characters.

Shirin and Farhad by Salimi Jerouni, composed in the ninth century AH, is adapted from Khosrow and Shirin by Nizami Ganjavi. The distinguishing feature of this poem is the addition of a mystical theme, as compared to its hypotext. The purpose of the current study was to investigate how the narrative structure of this poem has changed compared to Nizami Ganjavi’s Khosrow and Shirin, employing Gerard Genette’s theory of hypertextuality and also intentional interpretation. The researchers have also tried to show how Salimi Jerouni was able to connect his mystical thoughts with Khosrow and Shirin’s earthly love. Based on epitext and peritext analysis and through retrieval of the intention of the author, it was concluded that Salimi Jerouni had created a narrative, using quantitative transformation and pragmatic transformation that in its deep structure, illustrated mystical behavior. The characters of the story have gained symbolical interpretation, proportional to the mystical content of the poem and in line with the evolution of the hero (Khosrow) on the way of reaching the position of a perfect man.

The story of Sheikh San’aan is one of the stories for which various sources have been cited and suggested by different scholars. However, the interpretive narrative of Harut and Marut is a source which has not received due attention in these studies. This narrative contains elements that could not be found in any other probable and known sources of Sheikh San’aan, and because of its great structural, thematic as well as historical resemblances, it supersedes other sources of Sheikh San’aan. Relying on diverse solid evidence and indications in these two stories, the present study claims that this narrative can be considered one of the main hypotexts inspiring Attar’s story of Sheikh San’aan; which indicates a relationship of hypertextuality between the two texts. Attar's style in the introduction of the story and the similarities between the events and the main characters of these two stories, such as Harut and Marut, Sheikh San’aan, Zohra and Christian girl, as well as the themes such descent,vanity, love as a means of divine test, sin and its effects, repentance, and mentioning specific cases that have not been mentioned in any one of the sources of Sheikh San’aan, leave no doubt that Attar had taken this narrative into consideration when writing up that of his own.

One of the postmodern features of Amelie Nothomb's novels is the use of myths, most notably the myth of Orpheus and Eurydice in Mercure. Nothomb draws inspiration from the myth, makes major changes to it and rewrites it with her feminist perspective. Contrary to the myth of Orpheus and Eurydice, in Mercure, woman has priority over man and has the last word. In this research, by using analytical-comparative method, we describe these changes and the techniques used and show that the communication system that connects the novel to the myth is hypertextuality. We also try to explain in detail the main mythemes that make up the image of Eurydice, the duality of female characters, the duality of the structure of the novel, as well as the reversal of the roles. The characters of Adele and Azel take different paths and present two different images of Eurydice. In fact, these changes are due to the independence and ambiguity of the novel's female character through the process of duality in the image of Eurydice, and cause the author to present a new version of the myth of Orpheus and Eurydice, in which woman is superior to man.

The term hypertextuality refers to any form of adaptation; therefore, in literature, this term expresses the relations between texts. The novel Frankenstein in Baghdad written by Ahmed Saadawi, an Iraqi novelist, is influenced by Mary Shelley’s novel Frankenstein; or, The Modern Prometheus in that the signs of the cleared layers of Shelley’s hypotext can be seen in Sadawi’s hypertext. This leads to a palimpsestuous relation between the two texts. In the field of hypertextuality, the term palimpsest refers to any type of adaptation in which the layers of the original text can be seen in the adapted text. This process, which is named transformation, takes place through a purposeful change made in the hypertext without any imitation of it. The transformation and extension of meaning in the hypotext is done through transposition, which refers to the drastic changes made to the hypotext. It is possible, however, to detect parody of the hypotext, such as practice of transvestism, in Saadawi’s novel. Yet, parody is not the entire hypertextual relation between the two texts. This study analyzes the transformational relation between some features of the contents of the two texts and the changes made to the hypertext in the form of transposition. Transposition makes profound changes in many of the dimensions of Shelley’s novel without interpreting it. Titles, names, places, themes, symbols, language, religion, and beliefs are some of the items that are transposed in Saadawi’s novel. The appearance of the character Frankenstein in Saadawi’s novel causes the emergence of different cultural and social symbols and signs. The difference between the language of the novels and the difference between places are vivid examples of transposition that explain the spectral presence of Frankenstein in the hypertext, the dominant atmosphere of the hypertext, and how the past causes the absence of meaning with its presence.

Risalat Al-Teyrs are narrative texts with the mystical content and the mystic allegory language. It is obvious that Risalat Al-Teyrs, with little addition and removal, change and transposition, are affected by each other. Among the Persian and Arabic Risalat Al-Tayrs, the present study aims to see which one is borrowed from the other, and in terms of narratology, how is it possible to investigate the effect and influence of these works relying on Searle's speech act theory and Genette's Hypertextuality borrowing an analytical -descriptive research method. The study seeks to investigate the intertexuality link of Persian and Arabic Risalat Al-Tayrs. It is hypothesized that these texts are Hypertextual and the newer narrators were consciously affected from the previous ones. In order to investigate the hypothesis, these works are analyzed at the level of sequence and predicate and then similar sequences are determined. Next, each predicate is shown with abbreviation, and at the end, these Risalats are described in terms of structure and content of these sequences, similarities, and differences. Results indicate that excessive use of affirmative and encouraging sentences is in line with the affirmation and expression of guidance or encouraging the reader towards the educational issues. Considering 17 similar sequences in these works, it is found that except the Ghasideh Eyniyeh that has few similar sequence compared to other Risalats, IbneSina and Mohammad Ghazzali's Risalat Al-Teyrs and Mohammad Ghazzali, with two different structure, are considered as pretext. Ahmad Ghazzali's Risalat Al-Teyrs describes more details compared to Mohammad Ghazzali's Risalats. Risalats of Chachi, Eynol-Ghozat, Mantegho-Tayr, and Kashfol-Asrar have followed the Risalat of Mohammad Ghazzali, but through embedding the changes in the sequence, have saved their works from general imitation, thus creating innovation in their works. The Risalat of Sohrevardi is so similar to the Ibn-Sina's in the first part, but Sohrevardi has used different sequences to create new work

The dragon palace, the first volume of the Giants of Persia and I by Arman Arian, is the first mythical novel and one of the most successful examples of Persian teenage novels. The relationship between this novel and ancient Persian texts and Iranian cultural heritage is in reflection. The purpose of this research is to show the textual relation between the novel of the Dragon Palace and the earlier texts by descriptive-analytic method. For this purpose, the more textual approach, one of the cornerstones of the theory of the Gertratt-Genette theory, was chosen as the theoretical framework for this essay. In more text, any textual effects from another text are examined. The relations between texts in more than text, should not be of the same type of interpretation and interpretation, but the admissibility of the texts is the criterion. The findings of the research indicate the widespread connection between the dragon house novel and its predecessors, especially the Shahnameh. This relationship is based on the components of the more textual, more of a kind than the same kind of as the tragedy; However, all three processes of traction, namely displacement, increase, and decrease, are observed in this effect, among which the process of reduction is more frequent.