Document Type : علمی- پژوهشی

Author

Faculty member of Islamic Azad University, Urmia Branch, Urmia. Iran

Abstract

Postmodernism after the appearenc and transformation of Western literature has attracted the attention of some contemporary Persian writers and poets. Shams Langroudi is one of these poets. After various linguistic experiences before and after the revolution, Langroudi embarked on a constructivist and normative language.
Influenced by this approach, some co-ordinates appeared in Langroudi's poetry, which resembled the co-ordinates and components of postmodernism. In this essay, features of Langroudi's poetry, which relate to the components of postmodernism and somehow reflect this poet's tendency to postmodernism, have been analyzed and analyzed. One of these components is the "uncertainty" and emphasis on the relative components of the theological elements that Langroudi has used to deconstruct, heterogeneous, and semantic rupture; the other is the "paradox". It has been used as a metaphor for doubt and multiplicity of meaning in Langroodi's poetry; "inconsistency" is another component of postmodernism used in Langroudi's word to create wonder and wonder in the reader and to make him a subjective exploration and challenge. It is taken from other components of postmodernism that appeared in Langroudi's poetry, "suspension."
Suspension has been used as a trick to create ambiguity by delaying the transmission of the message and discovering the definitive meaning of the word.

Highlights

Postmodernism in Šams Langrudi’s Poetry[1]

 

Abstract:

After the emergence and transformation of Western literature, postmodernism has attracted the attention of some contemporary Persian writers and poets. One of these poets is Shams Langrudi. After various linguistic experiences before and after the islamic revolution, Langrudi embarked on a constructivist and normative language.

Influenced by this approach, some peculiarities appeared in Langrudi’s poetry, which resembled the peculiarities and components of postmodernism. In this essay, features of Langrudi's poetry, which relate to the components of postmodernism and somehow reflect this poet’s tendency to postmodernism, have been analyzed. One of these components is the “uncertainty” and emphasis on the relative components of the theological elements that Langrudi has used to deconstruct, heterogeneous, and semantic rupture; the other is the "paradox". It has been used as a metaphor for doubt and multiplicity of meaning in Langrudi’s poetry; “Discontinuity” is another component of postmodernism that has been used in Langrudi’s words to create doubt and surprise in the audience and to force the reader to explore and challenge the mind. Another component of post-modernism that has emerged in Langrudi’s poetry is “suspension’. Suspension has been used as a trick to create ambiguity by delaying the transmission of the message and discovering the definitive meaning of the word.

 

Keywords: Postmodernism, Language, Poetry, Šams Langrudi, Meaning.

 

 

  ------------------------------------------------------------------------------------------------------------

[1] Abbâs Bâqinežâd: Assistant Professor of Persian Literature; Islamic Azad University, Urmia Branch

a.baghenejad@gmail.com 

 

 

Introduction

After the emergence and transformation of Western literature, postmodernism attracted the attention of a group of modern Persian writers and poets. Over several decades, this trend was able to influence Iranian fiction and contemporary Persian poetry in some ways, and led to the creation of works in the two fields of fiction and poetry, which are known as postmodern works. It is not possible to evaluate the achievement of the tendency of Persian writers and poets towards postmodernism, but in general it can be said that the influence and role of postmodernism in the field of fiction in some cases has led to the creation of remarkable works, but the tendency of contemporary Persian poets Postmodernism has not received much attention, and perhaps for this reason, it has not been well received by the audience. Evidence suggests that critics and theorists in the field of contemporary Persian poetry, as well as a range of contemporary poets who in any way have shown a desire to benefit from the elements of postmodernism, generally have a different understanding of postmodernism and define it based on their own beliefs. This spectrum mostly includes poets who are known as prominent poets of some types of contemporary poetry. Poets of this type of poetry, some of whose poems have been called postmodern poetry, have generally used components that have a destructive and norm-breaking nature and purpose; that is, the components that ultimately lead to the de-meaning of the word and the surprise of the reader. These components include fragmentation of words, semantic confusion, transformation of language logic, linguistic and syntactic aberrations, approach to everyday language, use of signs, questionable tone and linguistic norms, avoidance of metaphor. Šams Langrudi is one of the poets before and after the islamic revolution who has gained new experiences in the field of un-rhythmic poetry. Some critics have called Langrudi a postmodern poet, but Langrudi does not make such a claim and does not consider himself a postmodern poet. Despite such a claim, the general features of Langrudi’s poetry, as well as his special treatment of language, in some cases, willingly or unwillingly, lead his poetry to postmodernism and bring some aspects of his poetry closer to some postmodern components. He is a poet whose imagination and aesthetics have a linguistic origin and are the result of a special approach he has taken to the syntax of language. This approach has led to the emergence of some forms of anomaly in the Langrudi’s language, the result of which is the deconstruction of his language and the disregard of some accepted rules of the language by him. Such deconstruction in some cases has brought Langrudi’s style closer to the linguistic approach of the postmodernism and has led to the emergence of features in his poetry that are simillar to some components of postmodernism, including uncertainty and paradox. discontinuities and suspensions. In this article, features of Langrudi’s poetry that are close to the components of postmodernism and in a way indicate the conscious and unconscious tendency of this poet to postmodernism, have been studied and analyzed. One of these components is “uncertainty” and the emphasis on the relativity of the components and elements of speech, which Langrudi seems to have used in some cases for deconstruction, heterogeneity and semantic rupture. Examples of this claim can be found mostly in Langrudi’s short poems. In some examples of short poems, with linguistic arrangements and the use of brevity and semantic suspension, Langrudi has organized short and schematic poems that minimal use of words and phrases, and avoidance of using adjectives and explanations and not using parallel expressions is their distinctive features. In these poems, it seems that Langrudi has already considered the meaning or meanings and intended to convey a message to the reader, however, he has also tried to de-meaning his words.Another component is the contradiction or paradox that has been used as a technique to create doubt and multiplicity of meaning in Langrudi’s poetry. Paradox is known as a method of contradiction and one of the tricks of uncertainty and skepticism in postmodern literature that can provide a basis for ambiguity and multiplicity of meaning. Langrudi has sometimes used paradoxes as a means of expressing unconventional spiritual experiences and drawing on his inner contradictions. By attempting to transform the logical structures of language and to form paradoxes similar to the postmodern approach, he seeks to express his changing emotional experiences and different inner states.Discontinuity is another component of postmodernism that has been used in Langrudi’s words to create doubt and surprise in the audience and to force the reader to explore and challenge the mind. Discontinuity leads to the formation of an incoherent and sometimes ridiculous text based on deconstructionism, the negation of absolutism, and the tendency toward relativism. This is the case in some of Langrudi’s poems; It seems that in these poems, Langrudi seeks structural and semantic discontinuity and postponement of meaning. He accomplishes this by using a series of inconsistent statements. His inconsistent propositions lack proper communication links and, as a result, lead to the formation of poetry that has objective and tangible linguistic leaps; a poem that lacks unity and lacks a normal language system and acceptable semantic logic, and in which semantic inadequacy and linguistic heterogeneity are evident. Another component of postmodernism that has emerged in Langrudi’s poetry is suspension. Suspension is used as a ploy to create ambiguity, thereby delaying the transmission of the message and the discovery of the definitive meaning of the word. Langrudi uses suspension to create ambiguity and create a suspended and dubious atmosphere. This approach keeps the reader waiting and the message is delayed. It seems that Langrudi seeks to use the function of suspension and take advantage of its capacity and capabilities to realize in his speech the kind of postponement of the definite meaning of the word and the incompleteness of the meaning. 

References

Ahmad, Akbar, (1380). Postmodernism va Islam, Postmodernity va Postmodernism:  ta’rif, nazariyye ha va kârbast-ha, tarjeme va tadvin Hosein Ali Norouzi, Tehran: naqše jahân. čâpe dovom (211-302)

Bâbâčâhi, Ali, (1377). Gozâreš-hâye monfared, barresiye enteqâdi še’re emruze Iran, čâpe avval, Tehran: Nâranj

 Barâheni, Rezâ, (1374), Gozâreš be nasle bi-senne fardâ. čâpe avval. Tehran: Našr-e markaz

Biniyâz, Fathollâh, (1392). Darâmadi bar dâstân-nevisi va revâyat-šenasi. čâpe sevom,Tehran: Afraz

Pârsi-Nežâd, Kâmrân, (1387). Naqde adabiyyât montabaq bâ haqiqat. Tehran: xâneye ketâb

Pâyande, Hosein, (1388). Naqd-e adabi va demokrâsi. Tehran: Nilufar

Hoquqi, Mohammad, (1381). Had hamin ast, Tehran: Qatre

Šamisâ, Sirus, (1378). Naqde adabi, Tehran: Ferdows

Šamisâ, Sirus, (1391). Maktabhâye adabi. Tehran: Qatre

Fotuhi, Mahmud. (1386). balâqate tasvir. Tehran: Soxan

Langrudi, Šams, (1387). Târixe šafâhi-e adabiyât-e mo’âser-e Iran, goftogu: keyvân bâžan, Tehran: Sâles

Langrudi, Šams, (1387). Majmu’e aš’âr-e Šams Langrudi, Tehran: Negâh

Langrudi, Šams, (1387). Majmu’e aš’âr-e Šams Langrudi, jeld-e 2, Tehran, Negâh

Nouzari, Sirus, (1388). kutahsorâyi, seyri dar še’re kutâh-e mo’âser. Tehran: Qoqnus

Yazdânju, Payâm, (1387). Adabiyyât-e Postmodern, gozâreš, negareš va naqâdi, Tehran: Našr-e markaz

 

 

 

 

 

 

 

 

 

 

 

     

 

 

 

 

 

 

[1] Abbâs Bâqinežâd: Assistant Professor of Persian Literature; Islamic Azad University, Urmia Branch

a.baghenejad@gmail.com

 

 

Keywords

Main Subjects

Ahmad, Akbar, (1380). Postmodernism va Islam, Postmodernity va Postmodernism:  ta’rif, nazariyye ha va kârbast-ha, tarjeme va tadvin Hosein Ali Norouzi, Tehran: naqše jahân. čâpe dovom (211-302)
Bâbâčâhi, Ali, (1377). Gozâreš-hâye monfared, barresiye enteqâdi še’re emruze Iran, čâpe avval, Tehran: Nâranj
 Barâheni, Rezâ, (1374), Gozâreš be nasle bi-senne fardâ. čâpe avval. Tehran: Našr-e markaz
Biniyâz, Fathollâh, (1392). Darâmadi bar dâstân-nevisi va revâyat-šenasi. čâpe sevom,Tehran: Afraz
Pârsi-Nežâd, Kâmrân, (1387). Naqde adabiyyât montabaq bâ haqiqat. Tehran: xâneye ketâb
Pâyande, Hosein, (1388). Naqd-e adabi va demokrâsi. Tehran: Nilufar
Hoquqi, Mohammad, (1381). Had hamin ast, Tehran: Qatre
Šamisâ, Sirus, (1378). Naqde adabi, Tehran: Ferdows
Šamisâ, Sirus, (1391). Maktabhâye adabi. Tehran: Qatre
Fotuhi, Mahmud. (1386). balâqate tasvir. Tehran: Soxan
Langrudi, Šams, (1387). Târixe šafâhi-e adabiyât-e mo’âser-e Iran, goftogu: keyvân bâžan, Tehran: Sâles
Langrudi, Šams, (1387). Majmu’e aš’âr-e Šams Langrudi, Tehran: Negâh
Langrudi, Šams, (1387). Majmu’e aš’âr-e Šams Langrudi, jeld-e 2, Tehran, Negâh
Nouzari, Sirus, (1388). kutahsorâyi, seyri dar še’re kutâh-e mo’âser. Tehran: Qoqnus
Yazdânju, Payâm, (1387). Adabiyyât-e Postmodern, gozâreš, negareš va naqâdi, Tehran: Našr-e markaz