Archetypal Criticism of the Folk Poetic Story "Taleb and Zohreh"
Document Type : پژوهشی اصیل
Authors
1
Associate Professor of Persian Language and Literature, Allameh Tabataba’i University, Tehran, Iran
2
Ph.D. of Persian Language and Literature, teacher at Farhangian University, Tehran, Iran
Abstract
Archetype criticism is a combined and interdisciplinary approach that shows how the collective unconscious of Jung is present in literary works. Similarly, folk literature is considered one of the most appropriate manifestations of archetypes. In line with this principle, the Taleb and Zohreh system is one of the indigenous stories that emerged from the folk culture of Mazandaran, and among the common people of Mazandaran, some have considered this lyrical system to be the story of Taleb Amoli, a famous poet of the Indian style. Considering the similarities observed between this system and archetypes, this study examines it based on archetype criticism using quantitative and qualitative analysis methods and based on the views of Carl Gustav Jung, and the extent and manner in which the poet uses archetypes such as anima, mask, shadow, travel, and water are measured.
Literature review
The Taleb and Zohreh poetry has not been studied with the approach of archetype criticism so far; however, there are some related studies such as Falah (2012), Majd (2006), and Mehdipour (2013).
Research questions
The following research questions were raised:
Which archetypes are more prominent in the Taleb and Zohreh poetry?
From the perspective of archetype criticism, what analysis can be provided for the archetypes manifested in the Taleb and Zohreh poetry?
Hypotheses
Among the most important archetypes used in the Taleb and Zohreh system, we can mention anima, travel, mask, shadow, and water, which appear more in this story and can be searched and examined from the perspective of archetype criticism in this work. Many of the ideas used in the Taleb and Zohreh system are examples of archetypes that largely correspond to global patterns. It seems that the poet intended to use these elements to better advance the story and explain the story better, and thus have a greater impact on the audience.
Data collection
The data collection for this article was carried out using the analytical-descriptive method and through library studies.
Analysis and discussion
Today, with the emergence of new branches of literary criticism, various approaches to reading literary texts have been formed, which makes it possible to analyze various dimensions of the text and expand the scope of understanding the meaning of the text. One of these approaches is archetypal criticism, which is the result of
Literature review
The Taleb and Zohreh poetry has not been studied with the approach of archetype criticism so far; however, there are some related studies such as Falah (2012), Majd (2006), and Mehdipour (2013).
Research questions
The following research questions were raised:
Which archetypes are more prominent in the Taleb and Zohreh poetry?
From the perspective of archetype criticism, what analysis can be provided for the archetypes manifested in the Taleb and Zohreh poetry?
Hypotheses
Among the most important archetypes used in the Taleb and Zohreh system, we can mention anima, travel, mask, shadow, and water, which appear more in this story and can be searched and examined from the perspective of archetype criticism in this work. Many of the ideas used in the Taleb and Zohreh system are examples of archetypes that largely correspond to global patterns. It seems that the poet intended to use these elements to better advance the story and explain the story better, and thus have a greater impact on the audience.
Data collection
The data collection for this article was carried out using the analytical-descriptive method and through library studies.
Analysis and discussion
Today, with the emergence of new branches of literary criticism, various approaches to reading literary texts have been formed, which makes it possible to analyze various dimensions of the text and expand the scope of understanding the meaning of the text. One of these approaches is archetypal criticism, which is the result of
Keywords
Subjects
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Eliade, M. (2005). A treatise on the history of religions. Translation of j. stari. Soroush Publications.
Propp, and (1992). Historical roots of fairy tales. Translated by F. Badrei Tos Publications.
Johnson, R. (2010). the shadow. Translation of Sh. Dalkey.Navid Shiraz Publications.
Jones, A. and colleagues. (1987). Mystery in psychoanalysis. Translation of j. stari. Tos Publications.
Dastghib, A. (2006). Foundations and approaches of literary criticism. Navid Shiraz Publications .
Zulfiqari, H. (2010). The great culture of Persian proverbs. Moin: Publications.
Sattari, J. (2007). Shahrazad's charm. Tos Publications.
Selajgeh, P. (2010). New criticism in the field of poetry. Pearl Publications.
Sipek, Y. (2005). Iranian folklore literature. Translated by M. An ember Soroush Publications.
Shamisa, S. (1991). Statement. Ferdous Publications.
Sarfi, M., and Eshghi, J. (2008). Positive manifestations of anima in Persian literature. Literary Criticism, 3, 59-88.
Talshi, Y., and Hosseini, M., and Qolizadeh, M. (2023). Psychoanalytic analysis of Froud Siavash's story from the perspective of Jung's theory. Persian language studies, 14, 89-123.
Ali Mohammadi, L., and Shaholi Koh-Shouri, S., and Malmali, A. (2022). Examining the aesthetic and archetypal effects of the novel "Blind Owl" by Sadegh Hedayat. Islamic Art Studies, 19, 561-572.
Kaden, J. (2007). Literary culture and criticism. Translated by K. Firouzmand. Shadgan Publications.
Kezazi, M. (2005). Dream, epic, myth. Markaz Publications.
Gooderzi, F. (1997). Talib and Zahra Masnavi; student student. Afshar Publications.
Guerin, V., et al. (1991). Guide to literary criticism a pproaches. Translation of Z. patriotic. Information Publications.
Loeffler, D. (1987). The secret language of fairy tales. Tos Publications.
Macarrick, A. (2011). Encyclopedia of contemporary literary theories. Translated by M. Mohajer and M. Nabavi. Agah Publications.
Moreno, A. (2007). Jung, gods and modern man. Translation of d. Mehrjoyi. Markaz Publications.
Hall, K., and Vernon. N. (1996). Fundamentals of Jung's analytical psychology. Translated by M.moqbel. Cultural Center of Academic Jihad Publications, Teacher Training Unit.
Jung, K. (1998). human and his symbols. Translated by M. Soltanieh. Jami Publications.
