Hasil untuk "Indo-Iranian languages and literature"

Amanullah Jamalzai

This research investigates the grammatical mechanisms underlying noun declension (inflection) in Pashto, an Eastern Iranian language with distinctive ergative-absolutive alignment. In Pashto morphosyntax, proper nouns and common nouns undergo systematic case marking that has historically posed pedagogical and analytical challenges for both native and non-native learners. This study addresses a critical gap in Pashto grammatical scholarship by demonstrating that temporal categories (tense) do not directly govern noun case assignment. Rather, noun declension is triggered by two principal factors: (1) the presence of adpositions (prepositions and postpositions) that establish syntactic relationships, and (2) the ergative case marking required for subjects of transitive verbs in past perfective constructions. Through a library-based descriptive-analytical methodology drawing on classical and contemporary Pashto grammatical literature, this paper synthesizes existing theoretical frameworks and proposes three operational rules consolidated into a comprehensive 'Golden Rule' for noun declension. The findings reveal that morphological changes in Pashto nouns represent obligatory grammatical requirements rooted in the language's ergative typology, serving to maintain semantic clarity and syntactic coherence. Specifically, feminine nouns ending in /a/ (ـه) shift to /e/ (ـې), while masculine nouns ending in /ay/ (ی) shift to /i/ (ي) when entering the oblique case. The study acknowledges that additional noun classes exist in Pashto whose case behavior requires separate investigation; the scope of this analysis is deliberately limited to the two most pedagogically prominent alternation classes. This analysis provides accessible models for accurate Pashto usage and contributes to broader linguistic typology by offering empirical evidence of ergativity in contemporary Indo-Aryan and Eastern Iranian languages, with significant implications for language education and computational linguistics.

Mohd Rehmatullah, Shakilur Rahman Khan

Persian, initially a foreign language, maintained a profound connection to India for centuries due to ancient Indo-Iranian ties dating back to the prehistoric and Vedic periods. With the arrival of Turks, Iranians, and Mughals from the 13th century onward, Persian had already established itself as a dominant cultural and intellectual lingua franca across much of Asia, from Afghanistan to Anatolia, a period scholars like Eaton refer to as the Persianate Age. In India, during the Ghaznavid, Ghurid, and Mughal eras, Persian became the court and administrative language, while also serving as a vital medium for literary, cultural, religious, and philosophical expression. This paper highlights the diverse influence of Indian cultural elements on Persian language and literature, emphasizing linguistic, literary, cultural, religious, and philosophical aspects, especially during medieval and early modern India.

V. Napolskikh

The article continues the exploration of the ethnonym *märə, previously reconstructed by the author and A. V. Savelyev, as evidenced in the self-designation of the Mari people and in the names of Merya and Muroma found in Russian chronicles. In Finno-Ugric literature, it is commonly sub-derived from the Aryan *márya- meaning ‘young man, warrior.’ However, within the current framework, the specific Aryan origin of this ethnonym, along with the time and circumstances of its adoption, remains unspecified. The Mari-Meryan *märə cannot be construed as an ethnonym meaning ‘human, man,’ as such semantics would be anachronistic in terms of ethnic designation typology. Instead, it is proposed that this word was borrowed as a socionym with the additional connotation of ‘husband’ into the ancestral language of Mari and Meryan around the first millennium BC. The Aryan *márya- denoted a class of free (possibly noble) young men forming military communities, where they undertook feats to attain a social status entitling them to acquire a wife, hence the meaning ‘groom, husband’. Indo-Aryan (including Mitanni Aryan) languages predominantly associated it with ‘warrior’ and ‘noble youth,’ while Iranian languages developed pejorative meanings (‘rascal; slave’) but retained the meaning ‘husband’. An Eastern Middle Iranian language is deemed a more plausible source for borrowing, both temporally and semantically. The etymology suggested in the article resolves the issue of the limited representation of Aryan *márya- primarily as ‘slave, servant’ in Eastern Iranian languages. The proposed derivation links Ossetian bal ‘group, squad, gang, pack (of wolves)’ -l-). The subsequent Turkic designation of the Mari as *čermiš (Chuvash śarmə̑s, Tatar čirməš > Russian cheremis) < Turkic *čär ‘to fight, to wage war’ may be a calque of this ancient ethnonym.

Shubha

The Deccan's political and cultural landscape was significantly shaped by the Bahmani Sultanate, especially through the encouragement of Persian influence. The Bahmanis, one of the first Indo-Islamic dynasties in South India, promoted Persianate customs in court culture, literature, architecture, and administration. The recruitment of Persian nobility, the establishment of Persian as the official language, the promotion of Persian literature, and the architectural innovations influenced by Iranian styles are just a few of the ways that Persian influence spread throughout the Deccan, as this study explores. The study looks at how the Bahmani kings left a legacy that was carried on by the Deccan Sultanates, including the Adil Shahis, Nizam Shahis, and Qutb Shahis, in addition to establishing a significant Persian cultural presence. The study also emphasizes how local Deccani traditions, Persian, and Indian traditions interacted to create a distinctive Indo-Persian cultural synthesis. This study highlights the Bahmanis' crucial role in facilitating Persian influence in medieval India through an analysis of historical texts, inscriptions, and architectural remnants.

A. Piras

The early Sasanian period witnessed a variety of religious beliefs in competition. The clash between Kirdīr and Mani represents just an episode of the triumph the Mazdean church over Manichaeism, as well as over the other religious formations listed in Kirdīr’s inscriptions. Persian Zoroastrianism constituted a stronghold of power and religious hegemony at the heart of the Sasanian Empire. Yet, the peripheral Zoroastrianism of Eastern Iran and Central Asia featured aspects of regional Mazdeism, such as a wide variety of interactions between the Iranian and Indian cultures, and overt religious exchanges with Manichaeism, Buddhism and Islam. This article first examines the connotations of the word indicating ‘wonder’ and ‘miracle’ (Middle Persian *warz*, Parthian *warž*), and explores its thematic correspondences both within the shared Iranian language heritage (Avestan, Pahlavi, Middle Persian, Sogdian) and religious contexts (Zoroastrianism, Manichaeism, Buddhism). Its second aim is to extend this investigation into different Central Asian contexts of Sogdian Buddhism, taking into account specific Buddhist features. A close textual analysis finds that the interest in miracles is connected to healing. Thus, in the religious literature under analysis, miracles represent the medium of persuasion and conversion *par excellence*, but are also regarded as medical means to cure and save those in need, often through redeeming knowledge. The connections between medical healing and spiritual wisdom were generally associated with important religious personalities of the larger Indo-Mediterranean area, such as Buddha, Jesus and Mani, and with their messages of redemption. This article advances that ‘wonders’ and ‘healings’ represented efficacious notions employed to meet both primary needs of solace against suffering and angst and ardent searches for salvation. The article also highlights the link between the above binomial relation of wonders/healing and the political role of prophetical leaders, allegedly endowed with supernatural powers. As a case-study of this perspective, the article reviews the ideological and social developments of revolts, such as the Khurramiya movements in Islamic times, which exploited precisely this cultural baggage of practices of amazement and trickery for their own messianic propaganda.

Saima aslam

<!--StartFragment--> <p class="MsoNormal" style="margin-top: 0cm; margin-right: 43.2pt; margin-bottom: 0cm; margin-left: 43.2pt; text-align: justify; line-height: normal;"><span style="font-size: 12.0pt; font-family: &quot;Times New Roman&quot;,serif;" lang="EN-US"><span style="mso-spacerun: yes;">&nbsp;</span>Eco-criticism is relatively considered a new term in Urdu literature although a brief review of Urdu literature particularly poetry indicates that environmental problems have always been critically observed by the literary minds. Ecocriticism is a kind of literary criticism that discuss the relationship of the physical environment as a living entity with literature and not just as a background of social dialogue. It is a theoretical technique that was introduced in the 90s in the west, however, Imdad Imam Asar has been considered the earliest critic who used this technique in Urdu literature through his book &ldquo;KashifulHaqaiq&rdquo;. Afterwards, Maulvi Muhammad Ismail Merathi used ecological perspectives in their poetry at a time when ecological studies and organizations had yet not been established. Dr. Wazir Agha, Nasir Kazmi, Majeed Amjad, Parveen Shakir and Tariq Naeem pronounced the disturbing effects of deforestation on nature, particularly on birds. Urdu poets mourned the high industrial ambitions of humans which destroyed the environmental beauty and awarded air pollution, global warming, climate change and drought to nature and humans. Poets like Mustafa Zaidi, Zia Jalandhari and others believed that environmental destruction is not limited to the physical aspects only it also disturbed the social behavior of the humans. Some modern poets like KishwarNaheed, Yousaf Zafar and Saeed Aasi associated the decay of humanity with environmental change in their poems and warns humans against it. </span></p> <!--EndFragment-->

Mikail Bülbül

Ji bo standardîzasyona zimanekî çend qonaxên sereke hene ku hilbijartina herêmeka zimanî, grafîtîzasyon, kodîfîkasyona normên rêzimanî û ferhengî û modernîzasyon hin ji wan in. Amadekirina ferhengeka ortografîk anku standard jî yek ji karên sereke ye ku dikeve nav xebatên kodîfîkasyona zimanekî. Di vê xebata xwe da em dê li ser prensîpên amadekirina ferhengeka ortografîk ji bo kurdîya kurmancî bisekinin. Di kurdîya kurmancî da jî wekî gelek ziman û dîyalektên zimanên din gelek varyantên bêjeyan hene. Ji bo amadekirina ferhengeka standard ji nav varyantên bêjeyekê hilbijartina formekê karekî hem giring hem jî hesas e. Ji bo xebateka weha divê pêşî varyantên bêjeyan ji devokên cuda bên berhevkirin û lijeneyeka biryarder bê sazkirin. Ew lijneya biryarder ji nav varyantên bêjeyan divê yekê ji bo kurmancîya standard hilbijêre. Ji bo ku bikare biryarê bide jî divê meylên biryardanê tesbît bike. Berbelavîya formeka varyantekê, hevbeşbûna navbera dîyalektan, forma zimanê deynkirî, forma kurdîbûyî meylên giring in ji bo biryardana li ser varyantekê. Armanca vê xebatê jî ew e ku ji bo ferhengeka standard a kurdîya kurmancî prensîpên sereke yên ferhengeka ortografîk nîqaş û destnîşan bike.

فرناز ساسانی, مه کامه اینانلو

در این جستار سعی‌ بر آن بوده است تا بر مقوله کاربرد زمان گذشته در ترجمه متون روایی بپردازیم. بنا به نظر جاکوبسون (Jakobson) و نیدا (Nida) چگونگی تعبیر پیام نویسنده و برگزیدن معادل صحیح یکی از مشکلات عمده ترجمه متون ادبی از جمله ترجمه متون روایی است. مفهوم زمان از منظر روایت‌شناسی تعریف خاص خود را دارد و برای درک بهتر داستان از اهمیت بسیاری برخوردار است؛ از سوی دیگر کاربرد زمان‌ها بویژه زمان گذشته بدنه اصلی یک متن روایی را تشکیل می‌دهد که مطالعه نمودهای فعل و زمان‌های آن در تعامل با جنبه‌های روایت‌شناختی، مفاهیمی همچون نظم و ترتیب، تداوم یا دیرش و نیز بسامد افعال را در داستان جهت ارائه ترجمه صحیح با در نظر گرفتن نقش فعل در زمان پریشی روایت شفاف می‌سازد. در این پژوهش مشاهده شد که شگردهای فعل در متن روایت، تاثیر بسزایی در انتقال معنای داستان و ضرب آهنگ روایت داشته است که بطور کلی در ترجمه این متون می‌تواند مشکلاتی برای مترجم ایجاد نماید. به این منظور در ترجمه اثری فاخر از رومن گاری، نویسنده فرانسوی، به نام پرندگان می‌میروند در پرو می‌میرند به نحوه خوانش مترجم از متن اصلی و چگونگی نمودهای فعل در روایت متن مقصد پرداخته شده تا ظرفیت‌های فعل در بازسازی متون روایی در ترجمه را نمایان کند. این بررسی نشان داد که عملکرد افعال و مفهوم زمان تا چه اندازه در ترجمه، مترجم را به مسیر روایی متن نزدیک نموده است.

بهاره احمدی کمالوند, سیاوش مرادی

در بسیاری از آثار بهرام بیضایی، یکی از دغدغه‌های اصلی، نمایش برهم‌کنش‌های نظام خودکامه و افراد جامعه است، که خودکامگی در آن به عنوان یک عارضۀ تاریخی و فرهنگی، با ذهن و زندگی مردمان گره می‌خورد. در واکنش به آن، ظهور قهرمان، مضمونی پرتکرار در برانداختن ستم خودکامه و در مقابله با وضعیتِ پرآشوبی است که در تاریخ بسیار رخ نموده است. این پیدایی، اما سویۀ دیگری نیز دارد. این که افراد در بروز عوارض استبداد، دست از تلاش برای دیدن اشکالات و جستجوی راه‌حل‌های درون‌زا کشیده و همچون کودکی نابالغ در انتظار پیدایش نیرویی برتر می‌نشینند تا مسائل، به مدد قوت او حل شود. این موضوع در برخی از آثار ادبی بیضایی به وضوح مطرح شده و مولف از طریق ادبیات نمایشی به نقد این مساله می‌پردازد و اینکه چگونه افراد، خود در پایایی حکومت خودکامه، نقش ایفا می‌کنند؟ از میان آثار بیضایی، فیلمنامۀ «قصه‌های میرکفن‌پو‌ش» در مرکز بررسی مقالۀ حاضر قرار دارد. ضمن آن، به بررسی عدم مسئولیت‌پذیری افراد به عنوان یکی از ریشه‌های فرآیند قهرمان‌طلبی مردم جامعه در نمایشنامۀ «آهو، سلندر، طلحک و دیگران» به عنوان یکی از عوامل مسالۀ خودکامگی پرداخته می‌شود. برای تحلیل نظری در این میان، از رویکرد مانس اشپربر در تحلیل روانشناسانۀ خودکامگی استفاده شده که به کمک آن و برخی متون روانشناسی دیگر، نشان داده می‌شود که در شرایط استبدادی، انتظار افراطی مردمان برای ظهور قهرمان، ضمن نشان دادن علامت‌هایی در بروز وهم و خودفریبی در افراد، جامعه را مورد سوءاستفادۀ مدام حاکمان مستبد نیز قرار می‌دهد.

Mislav Ježić

Radoslav Katičić (3rd July 1930 – 10th August 2019) was a philologist, general and comparative linguist, classical philologist, Byzantologist, Paleo-balkanologist, Indo-Iranian philologist and Indologist, Balto-Slavic and Croatian philologist, as well as a historian of Indian, Greek, Slavic and, in particular, Croatian literatures. He made great contributions to the humanities and culture in general in Croatia with his scholarly, educational and public work from the middle of the 20th century until the first two decades of the 21st century. This paper presents Katičić's work in the fields of linguistics and literary history. His approach to these fields was very comprehensive and multidisciplinary, and therefore he achieved outstanding results in many areas: in the structuralist theory of comparative linguistics, in the survey and classification of the languages of Ancient Balkans, in his all-encompassing transformationalist description of Croatian syntax, in his comprehensive reconstruction of the Balto-Slavic pre-Christian sacred texts, in his research of the reports and mythic stories about the Adriatic and South-East European regions in ancient Greek authors, in his research of the literature and culture in Croatia in Late Antiquity and Early Middle Ages, or in his synthetic survey of the history of the Croatian language, where he demonstrated, in accordance with his structuralist thesis on comparative linguistics, that the structure of history of a language, in this case Croatian, determines its current structure. This is what equally determines and differentiates the Bosniak/Bosnian, the Montenegrin or the Serbian language among the genetically and typologically closest literary or standard languages. He used to call all the fields of his multidisciplinary scho-larship simply: true philology.

Claus Peter Zoller

During the first millennium of the Common Era, Indo-Aryan (Niya Prakrit), Iranian (Khotan Saka) and Tokharian (Kentum Indo-European) languages were spoken in the oasis towns at the edge of the Tarim Basin. Many of the speakers of those languages were Buddhists and many written documents in these languages address Buddhist topics. The aim of the article is twofold. First: to show that the representatives of the three language families (Niya, Sakian,Tokharian) displayed tendencies towards a linguistic area. This concerns mainly certain phonetic trends but also some shared vocabulary and perhaps the morphological feature of an l-past grammeme shared by Tocharian and several Indo-Aryan languages. Second: to show that some of those phonetic trends must originate in dialects of Old Indo-Aryan that were different from Vedic Sanskrit. The second topic is closely related with the theory of a distinction between Outer and Inner Languages in Indo-Aryan. Niya Prakrit, closely related Gāndhārī and the modern Dardic and Nuristani languages are all part of the Outer Languages as against Inner Languages like Vedic Sanskrit or Hindi. It seems that for some time texts in Gāndhārī language were brought to China, where they weretranslated into Chinese before the same happened with Buddhist texts in Sanskrit. Niya Prakrit, on the other hand, was particularly a language of administration and perhaps nobody’s mother tongue. However, its use as a lingua franca must have facilitated the flow of Buddhist literature from India to China.

A. Peacock

The present collection of papers represents a selection of those presented at a conference on “Indo-Persian Manuscripts: Issues and Challenges in Modern Times” organised by the British Institute of Persian Studies and the English and Foreign Languages University in Hyderabad, and held in Hyderabad on 6–8 March 2020. The conference brought together scholars from India and Europe to consider various aspects of IndoPersian manuscripts, ranging from detailed studies of individual texts and manuscripts to overviews of important collections, and that variety of approaches is reflected in the present collection. That Persian is not simply the language of Iran, but of a whole cultural complex that stretched, in various conceptions, from the Balkans to Bengal, or even into China, has been increasingly emphasised in scholarship. Of nowhere is this more true than India, where Persian was a major – and often the major – tongue of administration as well as literature over the eleventh to nineteenth centuries, giving birth to a huge body of texts. As the authoritative Encyclopaedia Iranica states, “The amount of Persian literature composed in the Indian subcontinent up to the nineteenth century is larger than that produced in Iran proper during the same period.” Much of this, however, remains unpublished in manuscript form, and it has been comparatively little studied. Modern scholarship has designated this Persian literary production in India as Indo-Persian, a term which although employed in the title of this collection is somewhat problematic, as I discuss below. India is also significant for Persian studies not just for its indigenous Persian-language literary production, but as an important avenue through which knowledge of Persian culture more generally was transmitted to the west, and Britain in particular. Sir William Jones’ hugely influential A Grammar of the Persian Language (1771) was intended for the use of East India Company employees, given Persian’s status as the official language of numerous Indian courts. The Asiatic Society, founded by Jones shortly after his arrival in Calcutta as a judge, played a major role in promoting translations into English of Persian classics, as well as editions of Persian texts, including the earliest critical editions of the Shahnama (1811, 1829). A large proportion of the Persian manuscripts in western collections, and especially British ones, come from or via India. For instance, to take the example of one major British collection, about two thirds of the British Library’s 11,000 Persian manuscripts come from the India Office Library. At least half of the remaining manuscripts from the old British Museum collection were also acquired in India, meaning that in total about four fifths of the Persian manuscripts in the British Library today are in some way associated with India. Clearly, not all these manuscripts were written or copied in India; some had come from Central Asia or Iran to India and thence to Europe, but they do indicate the major role India has in the transmission of knowledge of Persian culture to Britain in particular. Despite the centrality of India to western understandings of the Persianate world and the importance of its cultural contribution to the latter’s formation, its role has been rather marginalised, in western, Iranian and Indian academia. Persian/Iranian studies in

Muhammad Asghari, Neda Mohajel

This article reviews Michel Foucault’s late work, entitled What Is Critique and the Care of the Self, which deals with both the content of the book and its Persian translation. Foucault’s most recent work, especially in this book, deals with the subject of Kantian Enlightenment and the question of the ethics of taking care of a particular attitude to the subject and its governance and upbringing to express its critical view of modernity and social and moral structures. What is Foucault’s critique of the Kantian epistemological approach to the question of “what can I know?” Redirects to the critical question and believes that critique is a redefined movement that gives the subject the right to know the truth about his power effects and the power of his truth discourses. Ask a question. Concerning the second part of the book, one can also summarize Foucault’s words about his upbringing in his aesthetic attitude, something that Foucault himself emphasizes. He believes that it is an artwork in itself. An art work that everybody has to make, and everybody has it in their own way. Regarding the evaluation of the Persian translation of this book, it can be said that although it has been translated into fluent and fluent language, the lack of an introduction by the Persian translators and the lack of a profile and last references of the book and some incorrect translations of Latin terminology are some of the shortcomings of this work.

A. Casaretto, G. Dimmendaal, B. Hellwig et al.

In the literature, it is often assumed that ergative constructions originate in passive constructions. The present contribution explores the likelihood of such a passive-to-ergative analysis for one language (Tima, Niger-Congo, Sudan), showing that this analysis cannot be substantiated and suggesting an origin in active constructions instead. This study is situated in its areal context (outlining similarities to split case marking systems across the region, especially in the Southern branch of Eastern Sudanic) and against the background of discussions in the Indo-Iranian family (from where the passive-to-ergative hypothesis presumably spread).

Afshin Khosrosani

Historians and scholars have cited many reasons for Sasanian’s defeat by the Arab. In 2008, Parvaneh Pourshariati revived this topic by publishing the book Decline and Fall of the Sasanian Empire: The Sasanian–Parthian Confederacy and the Arab Conquest of Iran. With an innovative and rare methodology, she presented a new and rare narrative of the fall of the Sasanian. Analyzing written sources and archaeological evidence, Pourshariati acknowledges that the Sasanian kingdom consisted of the Sasanian-Parthian confederacy and by not supporting the Sasanian on behalf of Parthian dynasties, the Arab succeeded to come to an end the Sasanian kingdom. Some of the shortcomings of the book are the acceptance of some narratives and interpretations uncritically, the lack of attention to the final impact of the Sasanian’s war with the Romans and its impact on the decline of this dynasty, the lack of proper analysis of archaeological evidence, and most importantly, little attention to environmental disasters and severe damage to the irrigation system of Mesopotamia at the end of the Sasanian epoch. The following article tries to examine these shortcomings and will evaluate the book in light of the mentioned cases.

P. Revesz

یدالله رفیعی, رعنا عبدی

اختلافات فراوان میان دو‌‌ مکتب نحوی بصره و کوفه باعث‌‌ شد تا برای نحو هم‌‌چون فقه و کلام علمی پدید ‌‌آید و پژوهش‌گر‌‌ان این ‌‌حوزه ازطریق آن استنباط احکام نحوی را دریابند که آن را «أصول‌النحو» یا «علل‌النحو» نامیده‌اند. ابن‌‌سراج ازجمله کسانی است که در کتاب الأصول فی النحو به این‌ ‌علم پرداخته ‌‌است. بسط و تفصیل او در باب‌ها و فصل‌های این کتاب بر ذهن دریابندۀ این‌‌ دانشمند بزرگ دلالت دارد و بیان‌گر آن است که وی حق مطلب را در بیان و باب‌‌بندی علم نحو و تاحدی در علم اصول نحو ادا ‌‌کرده ‌‌است. مقالۀ حاضر با شیوۀ توصیفی ـ تحلیلی روش ابن‌‌سراج را در کتابش بررسی کرده‌‌ است. مهم‌‌ترین یافته‌های این ‌‌پژوهش نمایان‌گر آن است که این‌‌ کتاب نظمی منطقی دارد و ابن‌‌سراج در آن افزون‌بر به‌‌‌دست‌دادن نظرهای نوین، اصول دو مکتب بصری و کوفی را به‌‌گونه‌ای معقول درهم‌آمیخته است. او در بهره‌‌گیری از آثار پیش از خود به تقلید صرف نپرداخته، بلکه پیوسته تلاش‌‌ کرده ‌‌است تا مطلبی نو بر یافته‌های پیشین بیفزاید. اهمیت این ‌‌موضوع در آن است که تاکنون پژوهشی دربارۀ ابن‌‌سراج و کتابش به پارسی مشاهده ‌‌نشده و پژوهش‌گر‌‌ان این ‌‌حوزه در عصر حاضر به علم اصول توجهی نکرده‌اند.

نجمه شبیری, فاطمه بیات فر

فرمالیست‌‌هایی چون شکلوفسکی در بررسی اثر دیدگاه فرامتنی را به کناری می‌‌نهند و باتوجه‌‌به خود متن و عناصر و مؤلفه‌‌های درون‌متنی به ادبیت متن دست می‌‌یابند و کم‌تر به تَسری عوامل فرامتنی به متن توجه دارند. اینان ویژگی «شگفتی» را در زبان ادبی قائل‌اند و به نگاه متفاوت به امور عادی باور دارند و در این مسیر، انواع هنجارگریزی را باعث آشنایی‌‌زدایی می‌‌دانند. پرویز شاپور، علاوه‌بر نگاه متفاوتش به ژانر طنز، که منتهی به خلق نوع جدیدی به‌نام کاریکلماتور شده، در کاریکلماتورهایش از برخی شگردهای آشنایی‌زدایی به‌ویژه هنجارگریزی معنایی بهره برده است تا زبانش هم‌چون ژانرش غیرتکراری، تازه، و نو بنمایاند. با استفاده از شگردهایی چون تناقض، تشخیص، تشبیه، استعاره، دلالت چندگانۀ واژگانی، حسن تعلیل، حس‌آمیزی، و وارانگی سعی داشته است تا جلوه‌ای تازه از دنیا را به خوانندگان بنمایاند و در این راه نگاه جان‌دار او به طبیعت و درپی آن درهم‌آمیختن امور عینی و ذهنی غبار عادت از این شگردها زدوده و جان دوباره‌ای به امور مألوف بخشیده است. در این پژوهش، مطابق با مفاهیمی که ذکر می‌شود، به بررسی کاریکلماتورهای کتاب به نگاهم خوش ‌آمدی پرویز شاپور پرداخته می شود تا با بررسی دقیق پرده از راز و رمز نگاه و بیان ساده اما جالب اذهان این کاریکلماتورنویس برداشته شود.

M. Rezaei

Hossein Salimi, Yazdan keikhosrou doulatyari

Designing Social Research: The Logic of Anticipation focuses specifically on the quantitative social research designs. The main objective of the book is the introduction of main elements in conducting research in social sciences. Moreover, it provides an appropriate review on issues that students, professors, and researchers of social sciences face in designing their research or thesis. Using technical terms of research methodology, unambiguous diction, and comprehensive elaboration all prove the efficiency of the author in writing such a scientific work. Most of the book has the sufficient literature review and its evolution. The author, Norman Blaikie, starts his introduction with preliminaries of research and its details. Introducing The Logic of Anticipation, pointing out the role of theory in social sciences research, and providing critical understanding of research principles are among main objectives of this book. Finally, the book presents four topics related to social research as examples for research in four paradigms (inductive, deductive, reproductive, and abductive).