Majid Movahed; Esfandiar Ghafarinasab; Maryam Hosseini
Volume 8, Issue 1 , April 2010
Volume 7, Issue 1 , May 2009
Abstract
Mystical literature provides a vast field of symbolism for the knowledgeable reader. Symbol has a bilinear quality. Mystical symbols are bilaterally both heavenly and earthly. The term "woman" has been studied symbolically in Persian literature.The present article is an attempt to discuss different ...
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Mystical literature provides a vast field of symbolism for the knowledgeable reader. Symbol has a bilinear quality. Mystical symbols are bilaterally both heavenly and earthly. The term "woman" has been studied symbolically in Persian literature.The present article is an attempt to discuss different aspects of this symbolism. The field of this study is mystical prose and poetry. From the category of mystical poetry, poetry of Maulana Jalaleddin from his poetry collection and Mathnavi are studied; also works of Sanai Ghaznavi and Attar are consulted. From the category of mystical prose, two books, Tadhkerat al-Owlya and Sefat al-saffa are studied. Also whenever needed some books such as Nasafi’s Kashf al-Haghayegh are consulted. The research methodology used in this research is contextual analysis and to this end, sample taking and studies have been conducted on mystical works. Finally ,an analytical comparison between Persian and Arabic mystical literature is carried out and Ibn Arabi's poetry and his point of view towards woman is examined. furthermore, in this study some aspects of the term "woman" are compared to the concept of Anima in Jung psychology. The results of this field study show that there is a great gap between the two symbolic meanings of the term "woman" in Persian literature. Symbolism of this word sometimes depicts a satanic quality of woman, and considers her as the source of sin and error; thus the human being is under the control of her malicious wills. Contrary, from the other point of view the term is divinely depicted, thus woman is raised to the state of unification and oneness with God. The woman reflects god and appears in forms of poetical brides or the mother of nature and world. The latter symbolism is the most beautiful image depicted of woman. In contrast to the former image that depicts woman as straying and deviating, in the latter, woman is represented in the form of Daughter of the Christian (referring to Mantigh ia- Tair of Attar) and Leili, as the guide of wayfarer toward God.
Key words: Mystical Literature, Symbolism, Woman, Soul
Volume 5, Issue 2 , November 2007
Abstract
Image of woman in literature is an important issue of Critical Feminism. It can be argued that literature is the society's mirror, but unfortunately this mirror has not yet reflected a beautiful image of woman. With some exceptions women are usually given a nasty and negative image.
This paper is a ...
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Image of woman in literature is an important issue of Critical Feminism. It can be argued that literature is the society's mirror, but unfortunately this mirror has not yet reflected a beautiful image of woman. With some exceptions women are usually given a nasty and negative image.
This paper is a study on the images of women in some anecdotes and stories that had been written between 6th and 10th century after migration (Hijrat). Some of these stories have Indian origin such as ‘Tooti Nameh’, ‘Sindbad Nameh’, Kalila and Demnah’, ‘Javameol Hekayat’, and some have Persian origin including ‘Samak Ayyar’, ‘Bakhtiar Nameh’, ‘Marzban Nameh’, ‘Golistan’, ‘Baherestan’, and ‘Latayefol Tavayef’.
Misogyny and patriarchy are evident in Indian religions especially Hindu. In some of Indian customs such as Sati women are considered at the lowest level of society and they suffer a lot. Therefore in some Persian anecdotes adopted from Indian stories, one can find traces of misogyny.
In Persian Stories with Iranian origin, there is no sign of misogyny, but the approach to these texts is masculine. In stories such as ‘Bakhtiar Nameh’, ‘Samak Ayyar’, ‘Golistan’, ‘Baharistan’, and ‘Latayefol Tavayef’ women are considered as the second sex and those who are pious and obedient are praised.
Volume 4, Issue 3 , December 2006