Criticism and Pathology of the Proverb "You don't want to be shamed, be the same color as the group": A Deconstructive Approach
Document Type : پژوهشی اصیل
Author
Associate Professor of Persian Language and Literature, Lorestan University, Lorestan, Iran
Abstract
Research background
Ghasemlou, in his book Pathology of Persian Proverbs (2012), has tried to question the constructiveness and positive cultural impact of some of these proverbs with through a novel view, but his research lacks theory and method. In many cases, it only refers to their use and origin of proverbs. Athari, in an article entitled "Analysis of Time and Time Indicators in Proverbs with a Symbolic and Semantic Approach" (2013) has tried to show with a semantic approach how time is represented in a proverb. It can change from prescriptive tense to present tense, so as to form a level of knowledge and awareness in the minds of users. Zulfighari, also in an article entitled "Examination of Persian proverbs at two lexical and syntactic levels" (2008) tries to measure the amount of lexical changes and syntactic displacement as well as the adaptation with a formalistic and statistical point of view. He examines the lexical items in many proverbs.
Objectives, questions, and hypotheses
The research question in this study is: how can the criticism and analysis of the proverb "You don't want to be shamed, be the same color as the group" provide a modern and practical reading of this proverb to cultural users, so that it can bring about social changes? And how it reflects contemporary modernism? In the analysis and pathology of this proverb, how can the theory of deconstruction help? The premise of the article is that the deconstructive reading of this proverb will provide a more modern reading so that more users can read it in accordance with the contemporary social changes in Iranian culture. This reading makes the dual oppositions in the construction of this proverb be shifted. By shifting these dualities, the semantic centrality changes from "collectivism" to "individualism". In other words, the deconstructive analysis of this proverb seeks to remove the semantic emphasis from "collectivism" to "individualism".
Discussion
There is no proverb that does not have an objective or subjective duality. Sometimes, there is an opposing duality in the construction which is easy to understand. In other times, there is a deep double opposition that makes the immediate understanding of the proverb somewhat difficult and complicated. "You don't want to be shamed, be the same color as the group" is one of the famous proverbs in the cultural atmosphere of Iranians today. The structure of this proverb, like all other cultural and non-cultural structures, is based on mutual pairs. The opposition on which the structure of this proverb is based is the duality of "individualism" and "collectivism". The opposition is "I" and "we". The opposite duality in the proverb is mental and profound. The superstructure and deep structure of this proverb show that the hidden and visible linguistic actions - condition, order, warning, threat - are aimed at promoting collective values. Being of the same color, which shows the centrality and semantic authority of this proverb, emphasizes more than anything the worldview of submission, imitation, uniformity and loyalty to the group. Although this proverb is a product of specific cultural, historical, social and of course class demands, with its intelligence and tyranny, it has made the individuality, originality and self-awareness of people be considered low value. The internal conflict in the proverb "You don't want to be shamed, be the same color as the group" can be studied in different fields such as sociology, psychology, history, etc.
Cultural criticism of the proverb "You don't want to be shamed, be the same color as the group" raises questions such as "I" or "we". This cultural question shows one of the strategies and intellectual foundations in a society. The historical criticism of the proverb "You don't want to be shamed, be the same color as the group" also shows that classicism has always emphasized collectivist values and, by proposing predetermined patterns, demands the adaptation of individual behavior to them. Sociological criticism of the proverb "You don't want to be shamed, be the same color as the group" shows the dual opposition of the individual and the society. Durkheim, one of the positivist sociologists, "proposes the duality of the individual and the society". (Durkheim, 2003, p. 45). The economic criticism of the proverb "You don't want to be shamed, be the same color as the group" also shows the endless struggle between communism and modern capitalism.
Conclusion
It is necessary to organize a wise combination of the proverb "You don't want to be shamed, be the same color as the group", in order to be able to promote a kind of authority, individuality, talent, originality and innovation. The tyranny, authority and hostage-taking of this proverb must be broken so that individuality is freed and creativity and diversity grow. Deconstruction of the "You don't want to be shamed, be the same color as the group" can be a more excruciating reading and a more progressive and modern form of this proverb, and of course the necessity of this reading is a reflection of vitality, mobility and social and cultural dynamism of today's Iran. In the new reading, the reversal of priorities has caused the semantic authority to be removed from "homrang" and transferred to the word "Rosva". In other words, if in the traditional readings, "homogeneity" and collectivism were promoted in its essence, in this new and destructive reading, "scandal" or that is, individualism, becomes the center of semantic authority and "individualism" turns into "collectivism" and individuality and its essentials, i.e. freedom, independence, creativity, dynamism, dissent, etc., are emphasized.
References
Durkheim, E. (2003). Individualism and the intellectuals. In M. Bayer and J. Cohen, Emile Durkheim sociologist of modernity. Blackwell press.
Ghasemlou, in his book Pathology of Persian Proverbs (2012), has tried to question the constructiveness and positive cultural impact of some of these proverbs with through a novel view, but his research lacks theory and method. In many cases, it only refers to their use and origin of proverbs. Athari, in an article entitled "Analysis of Time and Time Indicators in Proverbs with a Symbolic and Semantic Approach" (2013) has tried to show with a semantic approach how time is represented in a proverb. It can change from prescriptive tense to present tense, so as to form a level of knowledge and awareness in the minds of users. Zulfighari, also in an article entitled "Examination of Persian proverbs at two lexical and syntactic levels" (2008) tries to measure the amount of lexical changes and syntactic displacement as well as the adaptation with a formalistic and statistical point of view. He examines the lexical items in many proverbs.
Objectives, questions, and hypotheses
The research question in this study is: how can the criticism and analysis of the proverb "You don't want to be shamed, be the same color as the group" provide a modern and practical reading of this proverb to cultural users, so that it can bring about social changes? And how it reflects contemporary modernism? In the analysis and pathology of this proverb, how can the theory of deconstruction help? The premise of the article is that the deconstructive reading of this proverb will provide a more modern reading so that more users can read it in accordance with the contemporary social changes in Iranian culture. This reading makes the dual oppositions in the construction of this proverb be shifted. By shifting these dualities, the semantic centrality changes from "collectivism" to "individualism". In other words, the deconstructive analysis of this proverb seeks to remove the semantic emphasis from "collectivism" to "individualism".
Discussion
There is no proverb that does not have an objective or subjective duality. Sometimes, there is an opposing duality in the construction which is easy to understand. In other times, there is a deep double opposition that makes the immediate understanding of the proverb somewhat difficult and complicated. "You don't want to be shamed, be the same color as the group" is one of the famous proverbs in the cultural atmosphere of Iranians today. The structure of this proverb, like all other cultural and non-cultural structures, is based on mutual pairs. The opposition on which the structure of this proverb is based is the duality of "individualism" and "collectivism". The opposition is "I" and "we". The opposite duality in the proverb is mental and profound. The superstructure and deep structure of this proverb show that the hidden and visible linguistic actions - condition, order, warning, threat - are aimed at promoting collective values. Being of the same color, which shows the centrality and semantic authority of this proverb, emphasizes more than anything the worldview of submission, imitation, uniformity and loyalty to the group. Although this proverb is a product of specific cultural, historical, social and of course class demands, with its intelligence and tyranny, it has made the individuality, originality and self-awareness of people be considered low value. The internal conflict in the proverb "You don't want to be shamed, be the same color as the group" can be studied in different fields such as sociology, psychology, history, etc.
Cultural criticism of the proverb "You don't want to be shamed, be the same color as the group" raises questions such as "I" or "we". This cultural question shows one of the strategies and intellectual foundations in a society. The historical criticism of the proverb "You don't want to be shamed, be the same color as the group" also shows that classicism has always emphasized collectivist values and, by proposing predetermined patterns, demands the adaptation of individual behavior to them. Sociological criticism of the proverb "You don't want to be shamed, be the same color as the group" shows the dual opposition of the individual and the society. Durkheim, one of the positivist sociologists, "proposes the duality of the individual and the society". (Durkheim, 2003, p. 45). The economic criticism of the proverb "You don't want to be shamed, be the same color as the group" also shows the endless struggle between communism and modern capitalism.
Conclusion
It is necessary to organize a wise combination of the proverb "You don't want to be shamed, be the same color as the group", in order to be able to promote a kind of authority, individuality, talent, originality and innovation. The tyranny, authority and hostage-taking of this proverb must be broken so that individuality is freed and creativity and diversity grow. Deconstruction of the "You don't want to be shamed, be the same color as the group" can be a more excruciating reading and a more progressive and modern form of this proverb, and of course the necessity of this reading is a reflection of vitality, mobility and social and cultural dynamism of today's Iran. In the new reading, the reversal of priorities has caused the semantic authority to be removed from "homrang" and transferred to the word "Rosva". In other words, if in the traditional readings, "homogeneity" and collectivism were promoted in its essence, in this new and destructive reading, "scandal" or that is, individualism, becomes the center of semantic authority and "individualism" turns into "collectivism" and individuality and its essentials, i.e. freedom, independence, creativity, dynamism, dissent, etc., are emphasized.
References
Durkheim, E. (2003). Individualism and the intellectuals. In M. Bayer and J. Cohen, Emile Durkheim sociologist of modernity. Blackwell press.
Keywords
Subjects
Ahmadi, B. (2006). Structure and interpretation of the text. Markaz Publications.
Andrew, E. et al. (2008). Basic concepts of cultural theories (translated by Mehran Mohajer and Mohammad Nabavi). Agah Publications.
Athari, M. (2014). Analysis of time and temporal indicators in proverbs with a semantic and semantic approach. Journal of Literary Essays, 5(6), 1-24.
Derrida, J. (1978). Structure, sign, and play in the discourse of the human sciences. In Writing and Difference, University of Chicago Press, p. 278.
Derrida, J. (2004). Structure, signs and games in humanities speech (translated by Kiana Nazaran). Aesthetics Magazine, 11(2), 169-182.
Derrida, J. (2005). Deconstruction and criticism. Continuum.
Durkheim, E. (1957). Professional ethics and civic morals (translated by Cornelia Brookfield). Routledge & Kegan Paul.
Durkheim, E. (2003). individualism and the intellectuals. In M. Emir Bayer, and I. J. Cohen, Emile Durkheim sociologist of modernity. Blackwell.
Eagleton, T. (2001). An introduction to literary theory (translated by Abbas Mokhber). Markaz Publications.
Fairclough, N. (1993). New rules of sociological method: a positive critique of interpretative sociologies. Stanford University Press.
Ghasemloo, M. (2013). Pathology of Iranian proverbs. Zavar Publications.
Giddens, A. (1998). Consequences of modernity (translated by Mohsen Thalasi). Markaz Publications.
Kozer, L. (2014). Life and thought of sociological thinkers (translated by Mohsen Thalasi). Scientific Publications.
Leventhal, L. (2007). A critical approach in the sociology of literature (translated by Mohammad Reza Shadro). Ney Publications.
Meghdadi, B. (1999). Dictionary of literary criticism terms from Plato to the present age. Fekr Rooz Publications.
Pooyandeh, M. J. (2013). An introduction to the sociology of literature. Jahan Publications.
Qeytouri, A. (2003). Deconstruction as a positive proposition. Book of the Month and Philosophy Literature, 75-76, 92-99.
Ryan, A. (1993). Liberalism, a companion to contemporary political philosophy. Publishing.
Safavi, K. (2012). Introduction to linguistics in the study of Persian literature. Scientific Publications.
Seyed Hosseini, R. (2013). Literary schools. Negah Publications.
Skertan, D. (1998). Classicism (translated by Hassan Afshar). Markaz Publications.
Spivak, Ch. G. (2004). Derrida and deconstruction (translated by Amir Ahmadi Arian). Journal of linguistics, 11, 183-189.
Tavassoli, Gh. A. (1999). Sociological theories. Samt Publications.
Zolfaghari, H. (2009). A study of Persian language proverbs at the lexical and syntactic level. Journal of Isfahan Literary Techniques, 1(1), 57-80.
Andrew, E. et al. (2008). Basic concepts of cultural theories (translated by Mehran Mohajer and Mohammad Nabavi). Agah Publications.
Athari, M. (2014). Analysis of time and temporal indicators in proverbs with a semantic and semantic approach. Journal of Literary Essays, 5(6), 1-24.
Derrida, J. (1978). Structure, sign, and play in the discourse of the human sciences. In Writing and Difference, University of Chicago Press, p. 278.
Derrida, J. (2004). Structure, signs and games in humanities speech (translated by Kiana Nazaran). Aesthetics Magazine, 11(2), 169-182.
Derrida, J. (2005). Deconstruction and criticism. Continuum.
Durkheim, E. (1957). Professional ethics and civic morals (translated by Cornelia Brookfield). Routledge & Kegan Paul.
Durkheim, E. (2003). individualism and the intellectuals. In M. Emir Bayer, and I. J. Cohen, Emile Durkheim sociologist of modernity. Blackwell.
Eagleton, T. (2001). An introduction to literary theory (translated by Abbas Mokhber). Markaz Publications.
Fairclough, N. (1993). New rules of sociological method: a positive critique of interpretative sociologies. Stanford University Press.
Ghasemloo, M. (2013). Pathology of Iranian proverbs. Zavar Publications.
Giddens, A. (1998). Consequences of modernity (translated by Mohsen Thalasi). Markaz Publications.
Kozer, L. (2014). Life and thought of sociological thinkers (translated by Mohsen Thalasi). Scientific Publications.
Leventhal, L. (2007). A critical approach in the sociology of literature (translated by Mohammad Reza Shadro). Ney Publications.
Meghdadi, B. (1999). Dictionary of literary criticism terms from Plato to the present age. Fekr Rooz Publications.
Pooyandeh, M. J. (2013). An introduction to the sociology of literature. Jahan Publications.
Qeytouri, A. (2003). Deconstruction as a positive proposition. Book of the Month and Philosophy Literature, 75-76, 92-99.
Ryan, A. (1993). Liberalism, a companion to contemporary political philosophy. Publishing.
Safavi, K. (2012). Introduction to linguistics in the study of Persian literature. Scientific Publications.
Seyed Hosseini, R. (2013). Literary schools. Negah Publications.
Skertan, D. (1998). Classicism (translated by Hassan Afshar). Markaz Publications.
Spivak, Ch. G. (2004). Derrida and deconstruction (translated by Amir Ahmadi Arian). Journal of linguistics, 11, 183-189.
Tavassoli, Gh. A. (1999). Sociological theories. Samt Publications.
Zolfaghari, H. (2009). A study of Persian language proverbs at the lexical and syntactic level. Journal of Isfahan Literary Techniques, 1(1), 57-80.
