رمزنویسی ادبی در مکاتبات آزادگان دفاع مقدّس

مکاتبات آزادگان دفاع مقدّس در واقع جزئی از ادبیات اسارتگاهی و گونه ای از ادبیات پایداری و مقاومت به حساب می آیند. در ایران، ادبیات مقاومت همواره در کنار قیام های ظلم‌ستیز از کاوۀ آهنگر گرفته تا تاریخ معاصر در لابه‌لای صفحات تاریخ پدید آمده است. این گونه ادبیات از سال 57 و پس از پیروزی انقلاب و بیشتر در زمان جنگ هشت سالۀ ایران و عراق نمود بیشتری پیدا کرد و ادبیات اسارتگاهی نیز به تبع آن از زمان زندان های رژیم پهلوی و بعد از آن در اسارتگاه های عراق به وجود آمد که قسمت اعظم ادبیات اسارتگاهی را مکاتبات آزادگان دفاع مقدّس و خانواده هایشان از طریق نامه ها به وجود آورده اند که گاهی این مکاتبات به دلایل متعدّد از جمله سانسور و خیانت به زبان رمزی بیان شده اند. نویسندگان این نوع نامه ها برای بیان موضوعاتی از قبیل: سیاست، ذکر نام مسولان، درد هجران، انتقال اخبار خانوادگی و اسرار جنگی، عزداری ائمّۀ اطهار(ع) و ذکر نام بسیج و سپاه به وجوه ادبی از قبیل: ضرب المثل، تشبیه، استعارۀ، ایهام و جناس قلب کل تمسّک جسته اند تا در این میان، به راحتی مطالب را به طرف مقابل انتقال دهند، در عین حال که دشمن متوجّه مطالب انتقالی آنان نگردد و از آزار و اذیت احتمالی رژیم بعث و منافقین در امان مانند که این ها همه، نشانه ای از کاربردی بودن ادبیات و زبان ادبی است و این بر خلاف تصوّر بعضی از آنان است که ادبیات را فقط در تلذّذ معنی می کنند.

literary coding in the correspondence of the freed prisoners of the holy defence

resistance literature is rooted in history. wherever there is oppression, literature of resistance has sprouted in the form of one of the literary types. in iran, this literature has always received attention, and, especially after the victory of the islamic revolution in 1357, and during the eight-year war with the neighboring country, it increased and was favored by iranians.although prison literature, as a type of the subset of resistance literature, ows part of its existence  to the prisons of the pahlavi regime, its colorful and main part was born in the prisons of iraq. the letters exchanged between iranian war-prisoners and their families are part of this captivity literature.for iranian prisoners, who were in captivity from two to ten years, there was no other way of communication than the two special letters delivered to them at the beginning or end of each month, or sometimes every two to three months. once given to them. obviously, in those few pages, a prisoner had to share important information with his family and write about his situation, and, in return, the family of the prisoner had to write back about the life of the family, the city and the country, and their friends to reduce the pain of his exile. in such limited and difficult conditions, and in such a small space of writing, half of which should be left empty for the recipient of the letter, a stream of literature-in-captivity was formed and those few pages were able to record a large part of prison-literature.&from the beginning of 1359, when the first letters of iranian prisoners of the iran-iraq war were received by their families, until august 1369, when the great exchange of prisoners began, within these ten years, that is, from the beginning of the war to the great freedom, we in the office of the missing soldiers and prisoners of war, exchanged about six million letters from both sides, and this was when almost half of our 40,000 prisoners were registered, and we learned about the presence of the rest of the prisoners in captivity only when they were released. and these letters were exchanged under the strictest limitations and different excuses of the iraqis& (afraz, 2019).the history of letter writing in iran dates back to the achaemenid period; at that time, words were written in cuneiform on the tanned skin of animals, and the skin was given to a chapar (mailman/messenger) to carry it to its destination. of course, in the bce history, writing was not used except in government offices and courts. 1800 years ago, when paper was made by the chinese, letter writing on paper and book writing appeared, and letter writing became much easier (cf.: amini, 1379: 43). in the history of herodotus it is stated: &harpak wrote a letter to cyrus and encouraged him to fight with astyaks (korush’s maternal grandfather) and in order for the letter to easily pass through the medes and reach persia, harpak put it in the belly of a rabbit. he hid it and a letter carrier in hunter’s clothes was able to deliver it to cyrus. in the torah, a letter and a decree from cyrus about rebuilding the building of jerusalem