جستجوی مقالات مرتبط با کلیدواژه « تکرار » در نشریات گروه « علوم اجتماعی »

The child's literature must teach the audience the best thoughts and the most ideal goals and concepts in a pleasant way. Poetry, as a part of child's literature, is a good tool for this purpose due to its listening pleasure and extraordinary capacity. This article has been compiled to express the content and structural disorders of the poems of six Persian books in the elementary period. The study results show that the lyrics' theme is more a repetition of naturalism and epic regardless of the message. The presence of some authors in different foundations, repeated use of a poet's poems, repetition of themes, repetition in the format and music of poems, lack of attention to the different needs of students, writing flaws, lack of awareness of the overall development of the child, etc. are a set of factors described in this article. This applied research, using the descriptive-analytical method, examines the order of texts of elementary school textbooks. The content unit is context. The statistical population includes Persian books (read) from the first to the sixth grade of elementary school, and statistical samples are parts of Persian books from elementary school that are in the form of verse. The method of collecting information, documents and bookshops is a question that this research has raised in the idea of answering the problems of a part of the Persian book that explains the shortcomings.

The present study intends to make a comparative study between a literary work and a cinematic production concerning the function of cinematic translation as an intertextual practice. Accordingly, three intertextual relations have been introduced including “repetition”, “creation” and “omission” .After introducing each of these relations, different kinds of repetition and creation in cinematic translation have been discussed in detail along with examples mainly from two adaptations of the movies “The cow” and “The pear tree”. In this article and in the process of introducing intertextual relations, the authors have attempted to take into consideration the ways on the basis of which a cinematic meta-text is culturally marked. The classification of intertextual relations in adaptation has been carried out based on Fairclough’s approach towards the text (1995). Fairclough defines text as “partly repetition” and “partly creation”. On the other hand, while introducing Jakobson’s categories of translation, the study introduces cinematic adaptation as a type of inter-semiotic translation.

Although the emergence of iterative structures in the cinema returns to the eighties, but the name that is known today, In the first decade of this century has been suggested by David Bordwell: “Forking-path plot”. This type of plot shows a character in a single position making different choices - or faces different chances - and the narrative presents the results of that choice. Forking-path narrative has different types and forms.This article tries to take advantage of using "narrative analysis" to introduce the types and characteristics of each forking-path structures, and show that such a structure exists in the Quran. Forking-path structure used in the Qur'an has a different function than its cinematic counterpart. If this structure is used in cinema to show that the main character is faced with both opportunities and possibilities, in the Qur'an, the structure shows aspects, dimensions and different aspects of a subject and character.

As known, repetition sometimes is considered improper in regular books. In spite of the fact that the holy Quran is a miraculous book and repetition is not occurred in it without transcendental reasons, why there is so many repetitive verses in Qur''an? Assuming lack of spiritual repetition and that the only model of repetition in the Quran is verbal repetition and the repetition is considered diversified (tanwi’) or assuming spiritual repetition and accepting emphasis, it must be discussed as what is the cause of verbal repetition and its benefit. The author tries to respond to this question: why did not the Quran abstain repetition so that it could hinder any difficulty from the beginning? In response, researcher has proposed Arabs’ habit of repetition in oral speeches and number of events of which the verses belong to. Undoubtedly, when oral state requires to express a word or a sentence, repetition is considered good and lack of repetition is deprecated, because repetition increases rhetoric and of course Arabic poems are therefore full of repetitions. In addition, some events mentioned in the Qur''an are revealed more than once. In expressing benefits of verbal repetition in the Qur''an, it must be said that anyone focuses to studies of those verses, he/she will acquire a lot of benefits, each of which suffice to its justification in itself. Emphasis on reminding verses for more influences, stating the Qur''anic miracle and challenging for disability to use even the repetitive verses much less the different forms of an event, proving lack of distortion and that if the Qur''an was compiled after the Prophet’s life it would be varied. Considering harmonic meter in the end of the Qur''anic verses that gives it special beauty, is heart-wrenching to enemies of the Quran, more praise and deprecation of a group for their good deeds and vigor of anger to the other for their corrupted beliefs, explanation of the previous verses, authorizing heresy (kufr) in the heart of some people, and at the end, more reflections on the causes of repetition are of the benefits researchable in the Qur''anic verses. As such, what has been said, the Qur''an has extensive meanings and using repetition - Arabic style in colloquial – has delivered the deep concepts.