نشانه‌شناسی فرهنگی «اسامی خاص» هستۀ بنیادین هزار و یک‌شب و هزار و یک‌روز

نوع مقاله : مقاله پژوهشی

نویسندگان

1 دانشجوی دکترای، گروه زبان و ادبیات فارسی، دانشکدۀ ادبیات، علوم انسانی و اجتماعی، واحد علوم و تحقیقات دانشگاه آزاد اسلامی تهران، ایران.

2 دانشیار، گروه زبان و ادبیات فارسی، دانشکدۀ ادبیات، علوم انسانی و اجتماعی، واحد علوم وتحقیقات دانشگاه آزاد اسلامی تهران، ایران.

3 استادیار، گروه زبان و ادبیات فارسی، دانشکدۀ ادبیات، علوم انسانی و اجتماعی، واحد علوم وتحقیقات دانشگاه آزاد اسلامی تهران، ایران.

چکیده

در نشانه‌شناسی فرهنگی، «اسامی خاص» لایۀ پیشین و متقدم از آگاهی ما را شکل می‌دهد. اسامی خاص باور اسطوره‌ای و پیش‌متنی برای نام­گذاری و شناخت انسان از پدیدارهای محیط خویش است. بررسی اسامی خاص، دستیابی به شناخت اولیۀ هستۀ فرهنگی و زنجیرۀ نشانه‌ای از پیش تعیین شده را فراهم می‌سازد. هزار و یک‌شب و هزار و یک‌روز از رستۀ متن تو در توی ادبیات عامیانۀ فارسی‌ و بخش معنادار از حافظۀ تاریخی و جمعی فرهنگ مردم ایران‌اند. همسانی‌ نام‌ها، نشانه‌ها و دلالتِ معنایی در سپهر نشانگانی در این دو کتاب، این پرسش را ایجاد می‌کند که مناسبات و تعاملات اسامی‌خاصِ هستۀ بنیادین این دو کتاب چگونه است؟ این پژوهش با رویکرد توصیفی- تحلیلی بر پایۀ نظریۀ نشانه‌شناسی فرهنگی یوری لوتمان: مطالعۀ ارتباط دوسویه و نقش‌مند میان نظام‌های نشانه‌ای متفاوت، نتیجه می‌‌گیرد: بخشی از ماهیت متن فرهنگ با الگوی اسامی خاصِ همسان و هم‌ریخت در هر دو داستان تکرار شده است. انتخاب نام‌ها و هستۀ معنایی اسامی خاص هر دو داستان بر اساس قلمرو هنجار فرهنگ ایرانی شکل گرفته است که در تقابل با فرهنگ «دیگری» با گفتگومندی، تعامل و تقابل همراه است.

کلیدواژه‌ها

موضوعات


عنوان مقاله [English]

Cultural Semiotics Specific Names: The Core of One Thousand and One Nights and One Thousand and one days

نویسندگان [English]

  • Reza Taheri 1
  • Amir Esmail Azar 2
  • Sareh Zirak 3
1 Ph.D. Candidate in Persian Language and Literature, Faculty of Literature and Humanities, Islamic Azad University of Tehran, Sciences and Research branch, Tehran, Iran.
2 Associate Professor in Persian Language and Literature, Faculty of Literature and Humanities, Islamic Azad University of Tehran, Sciences and Research Branch, Tehran, Iran
3 Assistant Professor in Persian Language and Literature, Faculty of Literature and Humanities, Islamic Azad University of Tehran, Sciences and Research Branch, Tehran, Iran.
چکیده [English]

In Cultural Semiotics, specific names constitute the foundational layer of our consciousness. These names embody mythical beliefs and serve as pretexts for identifying and recognizing individuals within the context of their environment. Analyzing specific names offers an initial insight into the cultural core and the predetermined chain of signs. "One Thousand and One Nights" and "One Thousand and one days" are refereed to as complicated writings in Persian folk literature and the meaningful part of the historical and social memory of the Iranian people. Similar to insignia, names provide semantic guidance within the Semiosphere, prompting the question of how specific names relate to one another in these works. This research adopts a descriptive-analytical approach grounded in Yuri Lutman's theory of cultural semiotics, examining the bilateral and multifaceted relationships between different sign systems. The study concludes that the nature of cultural context is reflected in the patterns of specific names in both stories. Furthermore, the selection of names and the semantic core of both narratives align with the norms of Iranian culture, contrasting with "other" cultures through their discourses, interactions, and conflicts.
Introduction:
Cultural semiotics examines cultural texts both as literary works and as repositories of people's memories and experiences within a historical context. In Yuri Mikhailovich Lotman's model of cultural semiotics, specific names function as mythical beliefs, pre-narratives, and pre-texts that individuals use to identify and understand phenomena in their environment. Specific names do not convey new messages; rather, their meanings are recognized rather than learned. By analyzing specific names in One Thousand and One Nights and One Thousand and One Days, as well as in the semiosphere and isomorphic texts of Iranian tales, this study explores the foundations for modeling and interpreting specific names in various folk narratives.
Methodology:
This research employs a descriptive-analytical approach grounded in Lotman’s Cultural Semiotics theory to explore the semantics of specific names and their cultural connections and interactions within the semiosphere of One Thousand and One Nights and One Thousand and One Days. The objective is to achieve a preliminary understanding of their cultural significance.
Key theoretical propositions include the following patterns related to the semiosphere and specific names:

Cultural Isomorphism: Culture is a complex, meta-linguistic, and diachronic textual construct shaped by the human mind.
Semantic Dualities: These encompass oppositions such as center versus periphery, self versus other, and nature versus culture.
Textual Memory and Automated Individual Memory: Culture serves as a collective memory, while the Specific names Semiosphere represents a network of individual signs and meanings.

Results and Discussion:
The narratives in One Thousand and One Nights and One Thousand and One Days share structural and thematic patterns derived from Iranian folklore. These stories highlight common motifs embedded in the semiosphere, revealing both explicit and implicit aspects of Iranian cultural identity. Intertextual connections further illustrate how the structure and arrangement of motifs emphasize continuity between the texts.
The patterns of specific names reflect diachronic elements rooted in Iranian culture, serving as cultural signifiers that preserve collective memory. By analyzing these names, this research identifies how Iranian cultural norms and values shape the semantic cores of these narratives, demonstrating the integration of mythological symbols and historical references within the narrative framework.
Conclusion:
In One Thousand and One Nights, the act of storytelling by “Šhahrzād” transforms “Šhahryār.” The theme of storytelling as a means of survival is not only central to the main narrative but is also echoed throughout many of the book's stories. Similarly, the core narrative of One Thousand and One Days revolves around the storytelling of Jor'ebakhsh. The character Farroxnaz, who initially despises men due to a dream, is transformed by Jor'ebakhsh through tales of men's loyalty in love, extending the narrative across consecutive days.
“Thousand” and Thousand and One: These numerical terms serve as time-counting adjectives, symbolizing temporal continuity and abundance. In One Thousand and One Days, the number emphasizes plurality, contrasting with One Thousand and One Nights, which unfolds over 1,001 nights, while the former spans 231 days. Intertextual discussions, particularly regarding the book Hezar Afsan, reveal connections between these narratives, where numbers and figures interpret mythological and symbolic dimensions. For instance, One Thousand and One Nights features two brothers (Šahrzamān and Šahryār) and two sisters (Šahrzād and Dunyāzād), while One Thousand and One Days introduces two witch sisters (Mehrafzā and Golnāz) and two lovers who share the same dream about “Farroxnāz.”
“Night” and “Day”: Representing darkness and light, these time markers symbolize contrasting periods and transitions. The primary narrative in One Thousand and One Nights begins with “Sahrzaman,” who discovers his wife’s betrayal, thereby initiating the story’s crisis. His subsequent revelation about Šahryār’s wife deepens the conflict. “Sahrzaman,” symbolizing time and transformation, disrupts the initial balance and sets the stage for a prolonged narrative crisis, sustained by “Shahryar.” Both texts structure their chapters based on the symbolic passage of nights and days.
Character Analysis (Shahrzad, Shahryar, Dunyazad, Jor'ebakhsh, and Farroxnaz): In One Thousand and One Nights, “Shahrzad” and “Dunyazad” are portrayed as the daughters of a minister. Historical accounts, such as Masoudi’s Morojal-zahab, present “Shahrzad” as the minister’s daughter and “Dunyazad” as her maid. In Alfehrest by Ibn al-Nadim, “Shahrzad” is the king’s daughter, while Dunyazad is responsible for managing the nightstand. Variations of these names appear across versions of HezarAfsan and Alf Laylah wa-Laylah. Linguistically, both names share the suffix “-zad,” which is derived from Persian. Shahrzad likely evolved from “Shahr azad,” meaning “free person of the city.” Alternative forms include “Ĉahrzād” and “homā Cahrzad,” as mentioned in the works of Tabari. Historical sources like Mas’udi and Ya’qubi identify “Shahrzad” as the storyteller of HezarAfsan and as the daughter of figures such as Ardeshir and “Bahman.”.
 

کلیدواژه‌ها [English]

  • One Thousand and One Nights
  • One Thousand and One Days
  • Cultural Semiotics
  • Specific names
  • Semiosphere
ابن­الندیم، محمد بن اسحاق. ( 1366)  الفهرست، ترجمۀ محمدرضا تجدد، تهران: امیرکبیر.
ابن بلخی. (۱۳۸۵‏) فارسنامه ابن بلخی، به کوشش لیسترانچ و نیکلسون، تهران: اساطیر.
بهار، مهرداد. (1376) پژوهشی در اساطیر ایران، تهران: آگه.
بیضایی، بهرام. (1391) هزارافسان کجاست، تهران: روشنگران و مطالعات زنان.
دلاکروا، فرانسوا پتیس.  (1397) هزار و یک‌روز، ترجمۀ محمدحسن میرزاکمال‌الدوله و محمدکریم‌ خان سرتیپ، مقدمه و تصحیح رضا طاهری، تهران: نخستین.
ستاری، جلال. ( 1388)  افسون شهرزاد/ پژوهشی در هزارافسان. تهران: توس.
سرفراز، حسین. (1393) نشانه‌شناسی فرهنگ، هنر و ارتباطات، تهران: دانشگاه امام صادق.
سمننکو، الکسی. (1396) تار و پود فرهنگ، درآمدی بر نظریۀ نشانه‌شناختی یوری لوتمان، ترجمۀ حسین سرفراز، تهران: علمی و فرهنگی.
طبری. (1352) تاریخ طبری، ترجمۀ ابوالقاسم پاینده، تهران: بنگاه ترجمه و نشر کتاب.
فردوسی، ابوالقاسم. (1387) شاهنامه بر اساس نسخۀ مسکو، تهران: ققنوس.
مارزلف، اولریش، بوذری، علی. (1394) هزارو یک‌شب 1261.ق، تهران: عطف.
مسعودی. (1366) مروج الذهب، ترجمۀ عبدالقاسم پاینده، تهران: بنگاه ترجمه و نشر کتاب.
مکاریک، ایرناریما. (1393) دانش‌نامۀ نظریۀ ادبی معاصر، ترجمۀ مهران مهاجر، محمد نبوی، چاپ پنجم، تهران: آگه.
لوتمان، یوری. (1397) فرهنگ و انفجار، ترجمۀ نیلوفر آقا ابراهیمی، تهران: تمدن علمی.
بی‌نام. (1383) هزار و یک‌شب، ترجمۀ طسوجی تبریزی به ‌کوشش علی‌اکبر تقی‌نژاد، تهران: علم.
یعقوبی. (1385) تاریخ یعقوبی، ترجمۀ محمدابراهیم آیتی، تهران: علمی و فرهنگی.