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بازتاب گفتمان اجتماعی دوره قاجار در اشعار مستوره کردستانی با رویکرد نورمن فرکلاف | ||
| مطالعات اجتماعی روان شناختی زنان | ||
| دوره 22، شماره 3 - شماره پیاپی 80، آذر 1403، صفحه 122-145 اصل مقاله (829.72 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22051/jwsps.2024.46304.2845 | ||
| نویسندگان | ||
| مهین پناهی1؛ فائزه واعظ زاده* 2 | ||
| 1استاد گروه زبان و ادبیات فارسی دانشگاه الزهرا، تهران، ایران. (نویسنده مسئول) m.panahi@alzahra.ac.ir | ||
| 2دانشجوی دکتری زبان و ادبیات فارسی دانشگاه الزهرا، تهران، ایران. F.waezzadeh@alzahra.ac.ir | ||
| چکیده | ||
| این پژوهش با هدف تحلیل چگونگی بازتاب گفتمان اجتماعی حاکم بر ایران دوره قاجار در اشعار مستوره کردستانی، بانوی شاعر و عارف این دوره انجام شده است. به این منظور، مجموعه اشعار کردستانی با استفاده از رویکرد تحلیل گفتمان انتقادی نورمن فرکلاف، در سه سطح توصیف (ویژگی‌های زبانی متن)، تفسیر (رابطه بین متن و تعامل) و تبیین (رابطه بین تعامل و بافت اجتماعی) ارزیابی شده است. همچنین تحلیل آماری یافته‌ها با استفاده از نرم‌افزار تحلیل کیفیMaxqda انجام شده است. براساس یافته‌ها اگرچه مستوره کردستانی هم در مقوله شعر و هم در زمینه عرفان، تابع گفتمان سنتی است، با این‌حال، نقدهای متنوع او شامل نقد اوضاع سیاسی، نقد نابسامانی‌های اقتصادی و معیشتی، نقد نابسامانی در حوزه دین و اخلاق و غیره است. ضمن این‌که وضعیت کلی ایرانیان در دوره قاجار را به روشنی بازتاب داده و نوع عملکرد او در برابر گفتمان‌های حاکم مبتنی بر اعتراض و انتقاد است. براساس نتایج تحلیل، کردستانی در درجه اول عارف است، اما به موازات آن شاعر، نویسنده، پژوهشگر و منتقد اجتماعی نیز هست؛ او بسیار بیشتر و پیش‌روتر از زنان شاعر یا عارف تاریخ شعر فارسی، در عرصه‌های مختلف سیاسی، اجتماعی و فرهنگی نقش‌آفرینی و اظهار وجود کرده است. | ||
| کلیدواژه‌ها | ||
| گفتمان اجتماعی؛ دوره قاجار؛ زنان شاعر؛ مستوره کردستانی؛ نورمن فرکلاف | ||
| عنوان مقاله [English] | ||
| Reflection of Qajar Period Social Discourse in Mastooreh Kurdestani Poems With the Approach of Norman Fairclough | ||
| نویسندگان [English] | ||
| Mahin Panahi1؛ Faezeh waezzadeh2 | ||
| 1Professor of the Department of Persian Language and Literature, Al-Zahra University, Tehran, Iran. m.panahi@alzahra.ac.ir. (Corresponding Author) | ||
| 2Ph.D Student of Persian Language and Literature, Al-Zahra University, Tehran, Iran. F.waezzadeh@alzahra.ac.ir | ||
| چکیده [English] | ||
| This research has been done with the aim of analyzing how the social discourse governing Qajar period Iran is reflected in the poems of Kurdistan mystic, poet lady and mystic of this period. For this purpose, the collection of Kurdistan poems has been evaluated using Norman Fairclough's critical discourse analysis approach, in three levels: description (linguistic features of the text), interpretation (relationship between text and interaction) and explanation (relationship between interaction and social context). Also, the statistical analysis of the findings has been done using Maxqda qualitative analysis software. According to the findings, although the Kurdistan mystic is subordinate to the traditional discourse both in the category of poetry and in the field of mysticism, however, his various criticisms include criticism of the political situation, criticism of economic and livelihood disorders, criticism of disorder in the field of religion and ethics, etc. The fact that he clearly reflected the general situation of Iranians in the Qajar period shows the type of his performance against the ruling discourses in this period, which is based on protest and criticism. Based on the results of the analysis, Kurdistan is primarily a mystic, but at the same time he is a poet, writer, researcher and social critic; she has played a role and expressed herself in different political, social and cultural fields much more and more advanced than the women poets or mystics in the history of Persian poetry. Keywords Social Discourse, Qajar Period, Women Poets, Mastooreh Kurdestani, Norman Fairclough Introduction On the threshold of constitutionalism, the all-round developments of Iran on the one hand and the arrival of new ideas on the other hand led to the diversity of approaches and intellectual tendencies among the strata of society and created new discourses and sub-discourses, including women's sub-discourse, in contrast to the traditional discourses. . The developments of this period were the beginning of women's awareness of "self" and the traditional position of women in the patriarchal Iranian society; In the meantime, a group of women were still subject to the traditional discourse, strongly opposing new views and Western ideas; But many other women, parallel to social and intellectual changes, distanced themselves from traditional attitudes and tried to change their individual and social position. The modern women's discourse in two "radical" intellectual approaches (based on comparing the human and social rights of Iranian women with Western women, opposing men's thinking, acquiring knowledge and learning, abandoning the hijab, gaining independence through women's employment, etc.) and " "moderate" (based on emphasis on scientific learning, the necessity of rational behavior, providing a solution for the advancement of women and localizing the models of women in advanced countries according to domestic requirements, etc.) emerged; Meanwhile, the position of Mastooreh Kurdestani has become important for several reasons: despite the fact that due to the intellectual, cultural and social structure that governs Iranian society, the presence of female poets in the history of Persian poetry has been small, Mastooreh Kurdestani is one of the few women poets who, in addition to on the power of poetry, he has followed a certain line of thought; Especially the fact that at the beginning of the two ways of women's choice between tradition and innovation, she created a conscious fusion and relying on the value foundations of religion and culture, has tried instead of opposing and obstinately against any change, especially for the advancement and intellectual and cultural advancement of women. Considering the political and social situation as well as the all-round developments of Iran during the Qajar period, the present research seeks to answer the question of what social currents of this period have been reflected in the poems of Mastooreh Kurdestani, mystic lady and poet of the Qajar period? And how was his performance against the ruling discourses of this period? For this purpose, Norman Fairclough's critical discourse analysis approach has been used, which combines text analysis and social analysis, and its ultimate goal is to analyze the social action of discourse; It means that it deals with the relationship between text and sociological, historical, ideology, power and conventions and cultural and social knowledge. Methodology Since the aim of the present research was to evaluate the discourse exposure of Mastooreh Kurdestani to the social issues of the Qajar period, in this research, his collection of poems based on the efficient strategies of Norman Fairclough's critical discourse analysis, is examined at three levels: "description", "interpretation" and "explanation". And evaluated. At the level of description, words and sentences of Kurdistan poems have been evaluated for having experiential, expressive and relational values, and at the level of interpretation, their dependence on previous discourses and texts (including pre-existing genres and intertextuality) has been evaluated. At the explanation level, the cultural and social structures and relations (including the political, social and cultural situation of the Qajar period) which caused the text to emerge, have been evaluated in order to reflect the political and social currents of this period in the poems of Mastooreh Kurdestani, as well as his performance in confrontation to show her era with the ruling discourses of Iranian society. Statistical analysis of the research was also done using Maxqda qualitative analysis software. Findings In response to the research question: What were the social currents of the Qajar period reflected in the Kurdistan mystical poems? The collection of poems of Mastooreh Kurdestani, the lady poet and mystic of the Qajar period, was evaluated based on the efficient strategies of "critical discourse analysis" by Norman Fairclough and emphasizing the analysis of his social discourse, in three levels: "description", "interpretation" and "explanation". The results of the analysis of Mastooreh's poems at the level of description introduce him as a mystical poet who is subject to the traditional discourse and a representative of the school of literary return, both in the category of poetry and in the field of mysticism. The analysis at the level of interpretation, while showing the multiplicity of discourses and the diversity of participants in Mastooreh's poetry, shows that the multiplicity of discourses in his poems is an expression of his multidimensional thinking and the result of Mastooreh's vast knowledge in poetry, mysticism and society. Based on the existing components, three discourses including "emotional discourse", "religious discourse" and "social discourse" were identified in her poetry. Although emotional discourse is wider than the other two discourses in terms of the number of related components, in general, there is a difference between them. There is alignment. The alignment of these discourses shows that in the hidden belief of human emotions, the spiritual world and social issues have almost the same value. The discursive analysis of Mastooreh Kurdestani poems at the level of explanation shows that the discourse actions of the Mastooreh match with the social actions of the Qajar period to a large extent. Mastooreh Kurdestani, while writing romantic and mystical lyrical lyrics, has raised social issues in several forms in his poems; His description of the king and other contributors to the text, his recommendations as well as his social criticisms of political currents (including ruling class differences), social (including economic and livelihood disorders) and cultural (including disorders in the field of religion and ethics) It has clearly reflected the Iranians in the Qajar period. The results of the analysis also show that Mastooreh is not confined in poetic solitude and mystical solitude; She was primarily a mystic, but at the same time she was a poet, writer, researcher, activist and social critic; In the meantime, although Mastooreh appears in her poems as a man in accordance with the dominant discourse in the Qajar period, her special performance in bringing awareness to the type of "woman" has distinguished him among other women of the time. She has played a role and expressed herself in different political, social and cultural fields much more and more advanced than the women poets or mystics in the history of Persian poetry. References Agha Golzadeh, F. (2006). Critical Analysis of Discourse. Tehran: Scientific and Cultural, First edition,. (In Persian) Agha Golzadeh, F. (2007). Critical discourse analysis and literature. Literary Studies, 1(1), 17-27. (In Persian) Bastani, S., Omidpour, Z. & Rajablo, A. (2012). Analysis of women's sub-discourses in Qajar era. Historical Sociology, 5(1), 73-108. (In Persian) Diwan Beigi, S. A. (1987). Hadiqat-al Shoara. Introduction and correction by Abdul Hossein Navaei, Tehran: Zarin. (In Persian) Fairclough, N. (1999). Critical Analysis of Discourse. Translated by Fateme Shaiste Piran et al. Tehran: Media Research Center. (In Persian) Foran, J. (1998). Fragile Resistance, the History of Iran's Social Transformations from Safavid to the Years After the Islamic Revolution. Translated by Ahmad Tedin. Tehran: Rasa Cultural Services. (In Persian) Furqani, M. M. & Hamzaei, M. (2013). Rereading the components of modernity in the Qajar era based on Tamadan newspaper. Tarikh Iran, 6(2), 55-94. (In Persian) Ghaffari, S. M. K. (2015). A Collection of Biographies. Translated by Mahmoud Raouf Moradi. Tehran: Payam Noor Publications. (In Persian) Goodarzi, S. (2008). Application of Statistics in Social Sciences, Tehran: Sociologists. (In Persian) Hatami, A. & Jabarnejad, S. (2008). Discourse analysis as a research method in the humanities. National Conference of the Humanities Congress, Tehran: March 12. (In Persian) Hedayat, R. Q. (1961). Majma al-Fashah. Correction of Mazaher Musfa, vol. 5, Tehran: Amir Kabir. (In Persian) Hijazi, B. (2009). Women's History: Investigating the Status of Iranian Women in the Qajar Era. Tehran: Ghasidesarabooks. (In Persian) Cady, N. R. (2002). Iran during the Qajar era and the rise of Reza Khan. Translated by Mehdi Haqitkhah, Tehran: Ghoghnoosbooks. Kadivar, P. (2023). Sociology of the Qajar era: social history and daily life of people in the Qajar period, Tehran: Ghoghnoosbooks. (In Persian) Kalhor, M. (2017). A reflection on the role of animus in the life and history of Mastoreh. Journal of the Iranian History Society, 37, 107-132. (In Persian) Kasraei, M. S. (2000). The Challenge of Tradition and Modernity in Iran from the Constitution to 1320. Tehran: Nashre Markaz. (In Persian) Khosravi, S. (2010). The Stylistics of Qajar Women's Poetry. Master's Thesis, Lorestan University. (In Persian) Mills, S. (2012). Discourse. Translated by Fattah Mohammadi. Tehran: Third Millennium. (In Persian) Moridi, M. R. & Taghizadegan, M. (2011). Discourses analysis of the national art in Iran. Journal of Cultural Studies Communication, 8(29), 139-160. (In Persian) Noori, H., Gholami, M. R. & Esmaeilpor Langroodi, F. (2019). Women's civil rights in Iran in Qajar. Sociological Review, 27(1), 111-143. (In Persian) Paltridge, B. (2019). An introduction to Discourse Analysis. Translated by Tahira Hemti, Tehran: Neveeseh Parsi Publications. (In Persian) Phillips, L. & Jorgensen, M. (1389). Theory and Method in Discourse Analysis. Translated by Hadi Jalili. Tehran: Nashr-e Ney. (In Persian) Radfar, A. (2010). Kurdish magic of Mahin Bani, poetry, art, and mysticism. Journal of Letters and Language, 7(2), 13-24. (In Persian) Rastgar, H. (2019). Examining the contrast between tradition and modernity in today's Iranian society. International Journal of Nations Research, 5(59), 43-57. (In Persian) Shafiei Kadkani, M. R. (2012). The Language of Poetry in Sufiya's Prose. Tehran: Sokhan Publication. (In Persian) Shafiei Kadkani, M. R. (2018). Searching for the Roots of the Transformation of Contemporary Poetry with a Lamp and a Mirror. Tehran: Sokhan Publication. (In Persian) Shamim, A. (2008). Iran During the Qajar Dynasty. Tehran: Behzad. (In Persian) Sheil, M. L. (1983). Lady Shail's Diary. Translated by Hossein Abu Tarabian, Tehran: Nashrenow. (In Persian) Taj al-Sultaneh. (1983). Memoirs of Taj Al-Sultaneh. by Mansoureh Ettehadieh. Tehran: Tarikh Iran. (In Persian) Yarmohammadi, L. (2013). Communication from the Perspective of Critical Discourse. Tehran: Hermes publication. (In Persian) Yazdi, M. (2017). Fairclough's organizational critical discourse analysis methodology in n the studies of art organisations and events, Research journal of the Iranian Academy of Artsl, 2(1), 114-132. (In Persian) | ||
| کلیدواژه‌ها [English] | ||
| critical discourse analysis, social discourse analysis, mystical poetry of the Qajar period, Mastoureh Kurdestani, Norman Fairclough | ||
| مراجع | ||
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Tehran: Media Research Center. (In Persian) Foran, J. (1998). Fragile Resistance, the History of Iran's Social Transformations from Safavid to the Years After the Islamic Revolution. Translated by Ahmad Tedin. Tehran: Rasa Cultural Services. (In Persian) Furqani, M. M. & Hamzaei, M. (2013). Rereading the components of modernity in the Qajar era based on Tamadan newspaper. Tarikh Iran, 6(2), 55-94. (In Persian) Ghaffari, S. M. K. (2015). A Collection of Biographies. Translated by Mahmoud Raouf Moradi. Tehran: Payam Noor Publications. (In Persian) Goodarzi, S. (2008). Application of Statistics in Social Sciences, Tehran: Sociologists. (In Persian) Hatami, A. & Jabarnejad, S. (2008). Discourse analysis as a research method in the humanities. National Conference of the Humanities Congress, Tehran: March 12. (In Persian) Hedayat, R. Q. (1961). Majma al-Fashah. Correction of Mazaher Musfa, vol. 5, Tehran: Amir Kabir. (In Persian) Hijazi, B. (2009). 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Journal of Cultural Studies Communication, 8(29), 139-160. (In Persian) Noori, H., Gholami, M. R. & Esmaeilpor Langroodi, F. (2019). Women's civil rights in Iran in Qajar. Sociological Review, 27(1), 111-143. (In Persian) Paltridge, B. (2019). An introduction to Discourse Analysis. Translated by Tahira Hemti, Tehran: Neveeseh Parsi Publications. (In Persian) Phillips, L. & Jorgensen, M. (1389). Theory and Method in Discourse Analysis. Translated by Hadi Jalili. Tehran: Nashr-e Ney. (In Persian) Radfar, A. (2010). Kurdish magic of Mahin Bani, poetry, art, and mysticism. Journal of Letters and Language, 7(2), 13-24. (In Persian) Rastgar, H. (2019). Examining the contrast between tradition and modernity in today's Iranian society. International Journal of Nations Research, 5(59), 43-57. (In Persian) Shafiei Kadkani, M. R. (2012). The Language of Poetry in Sufiya's Prose. Tehran: Sokhan Publication. (In Persian) Shafiei Kadkani, M. R. (2018). 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