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

This research seeks to study the role of culture and its place in teaching the foreign language, its effect on learning the foreign language, and its effect on learning the Arabic language as an external language. In learning the external language, including Arabic, and its proportional use, the teaching of culture has not only influenced different contexts, but also in places where culture is taught with the external language, which is inevitable, we can use different methods.In fact, teaching the Arabic language outside the framework of the cultural destination language was not useful except that it accompanies some of the characteristics of the culture of that language’s society. Therefore, solving issues related to language and culture helps the quality of the process of teaching the Arabic language as an external language and achieves the scientific objectiveThe important point in learning a foreign language is that, given the culture trends of societies to learn foreign languages, we find that this approach is influenced by culture in the general sense of the word. This research, on the one hand, attempts to study the role of language and culture in teaching the Arabic language by looking at these two concepts. To achieve this goal, we have dealt with the theoretical investigations presented in this area and provide examples to illustrate the discussion. On the other hand, issues related to the process of language teaching and learning are studied in this field. In this research, we relied on the descriptive-analytical method.

Seljuk Turks’s conquest was followed by establishing a new political regime in Iran. In the case of organizing their territory, they were neither adhering absolutely to their ancestors’ social-political tradition which was dispersal of power, nor imitating completely Persian-Islamic landowning. This tribe wanted a political system which was capable of maintaining and organizing that vast territory, thereby they used Persian-Islamic doctrines to establish a centralized government; however, they must respect their ancestral traditions for satisfaction of their Turkmen citizens. Accordingly, they ceded parts of their territory to other Turkish princes. In such a political structure, the ruling kingdoms of the provinces constantly tried to rebel against the great sultan to seize his position based on the ethnic traditions of the Turks. Throughout the Seljuk rule over Iran, such events occurred several times. Although the great Seljuk sultans succeeded in suppressing these revolts on several occasions, Sultan Sanjar was finally able to break the traditions for the first time since the establishment of the Seljuk government, defeating the great sultan of the time - Mahmud ibn Muhammad - at the Battle of Saveh and replaced him in throne.

This study has been done with historical method. The required information was achieved by library study as well as referencing to main relative subject. Afterward, that information reviewed and criticized. Finally, the data which their accuracy confirmed, were written in a descriptive-analytical manner for the purpose of the research.

The Great Seljuk sultans, according to their governing strategy, appointed some members of their family to rule those states. Sanjar was one of these people who were appointed to rule Khorasan in 490 AH by Sultan Barkiarq. From then until 513 AH, when he defeated Sultan Mahmud in the battle of Saveh, Sanjar established relationship with the Great Seljuk sultans as a servitor of the central government. The most important factor in establishing these relations was the conflict between Barkiarq and Muhammad to gain the position of the great Seljuk sultan, in which Sanjar participated in favor of his brother-in-law, Muhammad. After the death of Sultan Barkiarq, Sanjar adopted a friendly strategy in relation to his brother Muhammad, who had ascended to the throne, and waited for the right time to elevate his position from Malik to Sultan. This situation was provided after the death of Sultan Mohammad and the beginning of the reign of his son Mahmud, and its consequences were determined during the battle of Saveh.Sanjar's sultanate which manifested in the outbreak of the Saveh war was the result of three factors. The first was Sanjar's great power. During the seigniory over Khorasan, while suppressing the claimants of power, he was able to achieve great wealth and power by continuing the Seljuk domination of Transoxiana and paying tribute to the Ghaznavids; on the eve of the battle of Saveh, he had a significant advantage over Sultan Mahmud. The second factor in the occurrence of this battle was Sanjar's reference to the political and social traditions of the Turks. According to these traditions, the sultanate passed to the senior member of the ruling family.Sanjar, who considered himself the elder of the Seljuk dynasty, based on this principle, believed that despite him, Mahmoud Nojavan did not deserve to hold this position. Finally, the third factor that gave Sanjar a good excuse to confront Sultan Mahmud was Mahmoud's inability to control the situation and manage the affairs of the sultanate. The fact was that Sultan Mahmud was dominated by those around him due to his inexperience and could not resolve the affairs of the sultanate properly. During the battle which took place in Saveh in 513 AH, Sanjar, who had prepared accurately and extensively for this war, succeeded in taking advantage of Sultan Mahmud's incorrect defense strategies as well as disagreement of his army commanders, and achieved an important victory. The battle of Saveh caused the sultanate to be transferred from Ajam Iraq and central Iran to the city of Merv in Khorasan. Subsequently, the status of the former great Seljuk sultans was reduced to an obedient  estates, and Sanjar, who was Malik prior to this event, became the Great Sultan. In proportion to the significant change in the power structure, relationships between the parties also underwent fundamental changes. Before the battle of Saveh, Sanjar, by his capacity as a king and from a low position, communicated with the great Seljuk sultans, after this war he became the Grand Sultan.Sanjar continued to give parts of the territory to Mahmud and his successors and indirectly supervised their affairs. During this period, factors such as Abbasid Caliphate, the struggles of numerous Seljuk princes for the throne of Iraq, the internal and external enemies of Sultan Sanjar and the rivalry of military rulers stationed in Iraq, led to the formation of relationship between Sultan Sanjar and Iraqi Seljuks. These factors, commensurate with their nature, played a dual role in the relationship between the parties. This means that in some cases they caused friendship, while they caused enmity in other cases. 

The political structure of the Seljuk government was a combination of the political and social traditions of the Turks and the pattern of Iranian-Islamic property. Turkic political traditions gave rise to centrifugal tendencies, and the Iranian-Islamic property model emphasized the concentration of power. Such a conflict led to repeated conflicts between the Seljuk central government and those obedient rulers. One of the most important of these conflicts was the battle of Saveh, which took place in 513 AH between Malik Sanjar and Sultan Mahmud. In the period before this battle, Sanjar established relationships with the Seljuk court from a low position as a Malik. Although Sanjar had an almost independent strategy of governing the territory during this period, he ostensibly considered himself obedient to the central government.He succeeded in gaining a lot of power over the land of Khorasan during the period of the seugniory, which lasted from 490 to 513 AH. This great power allowed Sanjar to claim the sultanate in appropriate circumstances after the death of Sultan Muhammad I, relying on the political and social traditions of the Turks in the field of entitlement of a senior member of the ruling family to seize the throne and Sultan Mahmud's inability to run affairs. Such factors provided the grounds for conflict between the parties in the battle of Saveh. Sultan Mahmud was defeated by the powerful Sanjar Corps due to adopting the wrong military strategy and differences of command.The Battle of Saveh resulted in the transfer of the sultanate from the central Iran and Ajam Iraq to Khorasan. This battle led to the formation of a new local dynasty called the Iraqi Seljuks. Another important consequence of this battle was a change in relations between the two sides. In the post-war period until Sanjar's death in 552 AH, the Iraqi Seljuks were a local dynasty headed by Sanjar, and Sanjar indirectly supervised their situation. Factors such as the institution of the Abbasid Caliphate, the internal and external enemies of Sanjar, and the internal conflicts of the Iraqi Seljuks caused the relations between the parties which were friendship in some cases and enmities in other cases.
 

Categorization as a form of organization and placing different things, including phenomena, objects, events and the like in different groups, is a kind of cognitive function in human beings that occurs based on the common "taxonomy" of categories or the thematic "relationships" that occur between them. Research shows that Western and East Asian cognitive performance, especially that of the Chinese, is quite different in terms of categorization; Accordingly, Westerners classify things on the basis of "category" (taxonomic categorization) and East Asians do so on the basis of "relationships" (thematic categorization). The present study evaluated and analyzed their cognitive performance by performing two tests in the form of visual and verbal questionnaires on 50 Persian male and female speakers. The visual questionnaire showed that out of 50 Persian participants, 70% carried out the categorization based on "relationships"; the verbal questionnaire also confirmed the result of the former and showed that 76% of Persian speakers, during the process of categorization, have considered the "relationship" criterion and, in fact, have acted on the syntagmatic axis. On this basis, it can be concluded that, firstly, the cognitive function is not the same in all human beings, and secondly, the cognition of Persian speakers in the field of categorization operates on the syntagmatic axis, unlike Westerners who in fact "classify" and act on the paradigmatic axis

The method of presenting the content plays an important role in the success of the educational system. Achieving the desired result in the shortest time, at the best cost and in the best way are usually the three logical indicators of language schools for language teaching. The use of advanced educational methods in the world is one of the important points that can accelerate any educational process in time and quality; Of course, this requires the compilation of educational texts and contents in accordance with the executive structure of these methods. In this article, we intend to study the educational method of the fourth book of the Islamic Language and Education Center of the Mostafa Society (PBUH) of Qom and its adaptation to old and new methods. Studies show that the content of the teaching method of this book, in terms of methodological principles, is not compatible with advanced teaching methods that have a communication approach and is mostly written and taught based on the principles and techniques of older methods such as translation instruction. In teaching according to this method, a percentage of the result leads to the strengthening of reading skills and no significant improvement is seen in the other three skills. Of course, reinforcement in the other three skills is mostly done through the presence of the learner in the environment as well as daily practice in oral classes, but in any case, this shortcoming is compensated by content other than the textbook and does not compensate for the textbook deficiency.

The main issue of this article is the analysis of the relations and the character’s customs in the Symphony of the Dead by Abbas Marofi. In this article, the actantial model of Greimas has been used. The six main roles, or in the words of Greimas, actans, are retrieved in this narration: sender, receiver, subject, target, assistant, and opposer. According to the results of this research, in the Symphony of the Dead, the sender is interest that is an abstract concept, not an objective person, and the receiver is Aydin, Aydin is subject,purpose:the achievement of art and poetry, supporter: mother, teacher of Aydin Surma and the family of the Mirzaean, and Aydin's uncle; the opposers of action: Father Aydin, and then his brother, and Ayaz, the guard. The result of this study shows that the Greimas model is somewhat useful and effective in analyzing the characters of Symphony of the Dead by Abbas Mariufi. Based on this model, a reader with a clear mindset can follow the relationships and the customs of the characters and some of the features that Grimes consider in the folklore tales, one of the features of this story is the fact that the hero is both the subject and the receiver.

Every literary context is made from two main parts; form or ecstatic structure that the context was constructed on, and the content or theme, which is the text’s subject matter and is expressed through language and order of the words. There exist plots in human historical memory, which later paved their ways into the literature, that concentrate on the concepts of “Aging, Loneliness, and Death” in order to decode the mysterious essence of these concepts. Particularly the concept of Death with is filled with the secrets and complex questions, and takes over thee human lives. In this study, we attempt to investigate these concepts and meanings in art of poetry in order to delineate the connection, sequence, and timing of these three concepts in one hand and on the other hand, to delineate the link between thoughts related to these concepts and the poetry composing. Furthermore, as an instance for value of these thoughts and the role of these thoughts in excitement of the readers’ mind in two poems by Şêrko Bêkes. The conclusion revealed that there is an unbroken connection among these three concepts, which causes each of them to remind reader of two other concepts. In other word, each of these concepts inserts a more general central theme.

Parthia (Persian: Ashkâniân) (250 B.C. 226 A.D.)was a civilization situated in the northeast of modern Iran, but at its height covering all of Iran proper, as well as regions of the modern countries of Iraq, Azerbaijan, Armenia, Georgia, eastern Turkey, eastern Syria, Turkmenistan, Afghanistan, Tajikistan, Pakistan, Kuwait, the Persian Gulf coast of Saudi Arabia, Bahrain and the Unite Arab Emirates. This phase, contemporary to Mauryan and Kushan periods in India, is culturally very significant. It witnessed the fusion of Hellenic, Iranian and Buddhist arts. There was also the exchange of religious ideas as indicated by Kanishka’s coins.The Pahlavas are a people mentioned in ancient Indian texts like the Manu Smriti, various Puranas, Ramayana, Mahabharata, etc. Around 20 A.D. Gondophares, one of the Parthian conquerors, declared his independence from the Parthian empire and established the Indo-Parthian Kingdom in the conquered territories. in an area covering today's Afghanistan, Pakistan and parts of Northern India. The Kingdom's capital was Taxila (Pakistan) According to Chinese historical sources, the first missionary Buddhist monks to travel to China were Parsi scholars,The Parthians of east Iran and Central Asian translated Sanskrit texts into Chinese. An- Shih-Kao was a Parthian prince who became a Buddhist monk.Following the weakening of the Parthian empire. the Suren, a noble Parthian family of Arsacid descent, started to make inroads into eastern territories that had been occupied by the Indo-Scythians. Trade developed greatly under the Parthians and many Parthian coins have been found beyond its ancient boundaries. Parthian control of the overland trade routes between east and west, the Silk Road and the Persian Royal Road. This control of trade was to be the foundation of Parthian wealth and power.This article tries to explain policy –economic and cultural relationship between Indo-Parthian by using descriptive-analytic methods supported by library documents and sources.

This article initially summarizes inter-personal relations; their governing features, and impact on language. Later on, the dialogs of mentally deranged characters are studied based on their relationship with the addressee, in two sections. In the first section, anecdotes are stated which show how the madmen remain indifferent toward the conditions which they should comply with in their dialog with rulers. Their dialogs do not match the social status of rulers and are considered as a sort of devaluation and disempowerment of kings and the powerful. In the second section, the remarks of them with God, which maintains an independent language and marks their identity and character, showing their close bond with God, are researched. Hence, their character in their dialog with the addressee, especially their friendly dialogs with God matches their character.

This studying focuses on the relationship between the self and the other، as it shown in this Syrian novel. This relationship is based on a logic of power.، The Syrian novel portrays the power of the other in all aspects of life including political، military and educational life، in cocontrast with the weakness of the self and its disability. It has weakened resistance mechanisms in confronting the power.

The 1980’s is the decade of growth and development of social novels in Iran. The theme of some novels is about family relationship. The present study attempts to analyze the model of family relationship in novels. As a result of this study, it is revealed that the authors reflect the social relationship in family connections. The relationship between husband and wife, parents and children, women and marriages are analyzed in seven novels.

Human beings have civic nature and have to live in grope. Thus, if they want to sustain their life and fix requirements they must apply group life skills such as effective communication, bravery and sympathy.Muslim mystics with keeping the principles, dignities and humanity bases and while living in a multicultural environment with the most obvious language explained the depths of human existence and variable needs of human beings. Molana Jalaledin Rumi Balkhi (672-604) is among the mystic that through his cosmic knowledge has explained the personal and social needs of human nature in the form of anecdote and allegory to create healthy and good life. This great scientist was influenced by Quran – Islamic with deep insight into the layers of human has been able to show a man deeply rooted feelings.In this study we have been tried to identify the social skills in Jalaleddin Rumi and analysis of these strategies from his views.

This article addresses the relationship between wisdom and faith in Masnavi. The aim of this study is to investigate the nature of wisdom and faith from Molavi’s vantage point and unveil their relationship. Besides، it aims to investigate whether the relationship is of verbal، pgilosophical or mystrical nature and to study the role of the two in teaching mystical unity. It is worth mentioning that the status of wisdom in Molavi''s speech، intellect and spirit have priority over faith; he believs in intellectual faith and faith-oriented intellectualism. Exploring wisdom and faith and their relationship from a mystical perspective، this study underscores that this issue has been ignored in the related literature.