Document Type : علمی- پژوهشی
Authors
1 PhD student in Persian language and literature in University of Zanjan،Iran
2 Associate Professor, Department of Persian Language and Literature, Faculty of Humanities, University of Zanjan. Zanjan,, Iran
3 Faculty member of University of Zanjan, Zanjan,Iran
Abstract
"Other" is a concept related to individual identity, and individual identity only makes sense when it is weighed against others. The concept of the "other" is the result of the epistemology and ontology of modern man, which has a different life and experience from that of ancient man. This concept entered literature with the theory of the logic of Bakhtin's dialogue and opened a new window to literary works. One type of literature in which this concept can be explored and has not yet been considered is the "parable", which leads to the omission of the "other" due to the lack of dialogue. Proverbs have been widely used as a linguistic feature and literary genre in the works of Persian writers; but there are those whose words have become proverbs. Sadi is one of these writers. By accurately recognizing the specific capacities of the parable, he presents many of his words as parables and in this way conveys his views to others. In the present study, while analyzing The Proverb structure, its features are related to the elimination of "other" such as: "using proximity magic", "addressing", "warning", "using the names of famous people", "using humor", and ... Sadi's method of use of this type of literature is examined in order to eliminate the "other" and induce speech artistically to others in Golestan and Bustan.
Highlights
The Proverb-Like Structure of Speech, a Way of Induction of Opinion and Elimination of the “Other” in Sa’di's Word[1]
Introductin
The “Other” is a concept related to individual identity, and individual identity only makes sense when it is weighed against others. The concept of the “other” is the result of the epistemology and ontology of modern man, which has a different life and experience from that of ancient man. The concept of “other” has been introduced into the field of literature by Bakhtin. He can be considered "one of the most important theorists and philosophers of language in the twentieth century, whose views and perceptions of language and the multidimensional structures of linguistic relations have left an important and significant impact on the fields of science and linguistics after him” (Qolâmhoseinzâde, 2008: 236).
Discussion
One of the literary forms that has a considerable relationship with the concept of the “other” and has not been addressed so far, is the proverb. There is a special feature in the structure of the proverb that distinguishes it from other literary forms and that is the lack of dialogue, which results in the elimination of the “other”; In other words, the linguistic power and conceptual dominance of the proverb cause the audience not to stand against it and to accept its logic, even if it is wrong; since proverbs often seem wise and are considered the result of much experience and knowledge. Sa’di is one of the poets who has a high frequency of proverbs; In addition, he engages the audience with it by using proverbial words in Golestan and Bustan and makes his words more influential. In the present article, an attempt is made to examine the proverbial structure of Sa’di's words in Bustan and Golestan and how to eliminate the “other” using this method by taking a fresh look at the proverb and introducing certain features of it that lead to the omission of the “other”. The most important features that provide the ground for elimination in the structure of proverbs, which Sa’di also used in his parables, are:
“Addressing”: When a person is directly addressed to the proverb, with this address, in fact, a kind of exercise of power is formed on him; because a one-way relationship is created to convince him of the word and leave no room for controversy.
“Warning”: Usually the person who warns considers himself above the one who has been warned. This feature can be deleted by another look; because by warning his experience, the advisor takes the opportunity to experience from another and calls on him to obey his own experience, while in matters of human behavior the results are not necessarily the same, because human beings are different.
“Recommendation”: Many of Sa’di’s parables are based on do’s and don’ts. These metaphors place the speaker in the position of the experienced person above, and the listener thinks he or she is too small to explore the ideas behind the do's and don’ts and enter into a conversation.
“Using the names of famous people”: These names allow the user of the proverb to both increase the effectiveness of the speech and bring his field and position closer to mentioned famous one. Sa’di also sometimes used the last word in making parables by naming those who were considered the manifestation of wisdom and attributing what he wanted to them, and practically eliminated the “other”.
“Using the magic of proximity”: The magic of proximity is a name that Šafi’i Kadkani (1372: 17) has put on the effect of the accompaniment of words with the same sound structure and considers it “one of the most important determining factors in the effects of language and rhetorical methods.” In his parables, Sa’di creates harmony and music by accompanying rhyming or pun words at the level of combinations or sentences, which fascinates the listener with this magic and does not allow him to think about the opposite or argue about it.
“Using humor”: “Humor always requires power and brevity in pun” (Pollard, 1386: 13) and this “power of pun” has made Sa’di's humor both attractive and winning; But since Sa’di sometimes in satire “reveals foolishness and stupidity in comparison with wisdom” (Dâvari Ardakâni, 1395: 43), by inflicting a blow of stupidity and foolishness on the audience, he is in the position of eliminator.
“Humiliation”: Sometimes the purpose of using the proverb is to humiliate others, that is, both the main audience of the speech and certain human types. When Sa’di imitates his speech, he may knowingly or unknowingly humiliate others, thus taking the opportunity to defend them and eliminate them.
“Compare to animals”: Humans are usually likened to animals with the intention of humiliating them. The analogy of misplaced actions to animal behavior is also used in some proverbs. Sa’di uses this trick in his parables and imposes his opinion by likening the behavior he does not like to the behavior of animals, and by humiliating the desired behavior, he leaves no room for conversation and eliminates the other.
Conclusion
In the end, it should be said that although omission of the “other’, as mentioned, may be in line with the norms prevailing in Sa’di’s time and cannot be criticized because of it; But it does not conform to today's norms, which are more incentive to talk and consider the other. Therefore, those who are familiar with the ancient Persian legal and moral texts and use their metaphors in their speech and writing should be advised to be careful of the negative function of these phrases in order to eliminate the “other”.
References
Dâvari Ardakâni, R., (1395). “Tanz va tibat dar soxan-e Sa’di”, Sa’di-šenâsi, šomâreye 20, safahât-e 43-60
Sa’di, Mosleh al-Din, (1386). Kolliyyât-e Sa’di, be ehtemâme Mohammad Ali Foruqi, câp-e 14, Tehran: Amir Kabir
Safavi, K., (1394). Az zabân-šenâsi be adabiyyât, Tehrân: Andiše
Šamisâ, S., (1386). Ma’âni, Tehran: Mitrâ
Zolfaqâri, H., (1387). “Tafâvot-e kenâye va zarbolmasal”, Pažuheš-e zabân va adabiyyât-e fârsi, šomâreye 10, safahât-e 109-133
Zolfaqâri, H., (1391). “kârbord-e zarbolmasal dar še’r-e šâ’erân-e irâni”, Pažuheš-nâmeye zabân va adab-e fârsi (gouhar-e guyâ), sâl-e 6, šomâreye avval, safahât-e 95-122
[1] Behdâd Birânvand: Ph.D. Student of Persian Literature, Zanjan University
b_behdad83@yahoo.com
Jamile Axyâni: Associate Professor of Persian Literature; Zanjan University
j_akhyani@znu.ac,ir
Amir Mo̕meni Hazâve: Associate Professor of Persian Literature; Zanjan University
am.hezave@znu.ac.ir
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