کنش‌ گفتاری «تعریف و تمجید» در محیط‌های فرهنگی کلامی روسی و فارسی

زبان‌شناسان روس کنش ‌های گفتاری »تعریف و تمجید «، »تایید «، »ستایش « و »تملق و چاپلوسی « را در زیر گروه اصلی »کنش ‌های گفتاری با ارزیابی مثبت گوینده از مخاطب « بررسی می ‌کنند. در این کنش ‌ها، نیروی بیانی و یا لفظی بیشتر در سطح معنایی واقع می ‌شود تا واژگانی. مرز تشخیص این مفاهیم با توجه به مولفه ‌هایی چون ویژگی ‌های محیط کلامی، فاکتورهای فرازبانی چون صداقت و راستگویی، صمیمیت، نیازمندی و وابستگی یک سوی گفتگو به سوی دیگر و یا استقلال او از این نیاز، ویژگی ‌های شخصیتی مخاطب دریافت کنندۀ کنش ‌های گفتاری دربردارندۀ ارزیابی مثبت و نیروی منظوری و تاثیری این کنش ‌ها روشن می ‌شود. در شکل ‌گیری و تمیز این تعریف ‌ها، تفاوت اندیشه و نگرش غرب و شرق نسبت به رفتار اجتماعی در واکنش به چنین کنش ‌هایی بسیار مختلف است. در روسیه مبالغۀ بسیار به هنگام تعریف و تمجید را به تملق گویی تعبیر می ‌کنند و آن را عملی ناپسند می ‌شمارند. هر چند پاره ‌ای از فرمول ‌های تعریف و تمجید را می ‌توان مشخص و طبقه ‌بندی کرد، اما این طبقه ‌بندی، تمامی صورت ‌های کلامی تعریف و تمجید را به ویژه در فرهنگ کلامی ایرانی با تنوع بالایی که در گوناگونی موقعیت ‌های تعریف و تمجید داراست، دربرنمی ‌گیرد. در خصوص تملق، امکان ارائۀ طبقه ‌بندی و فهرستی از صورت ‌های بیانی در دو فرهنگ مورد بررسی ممکن نیست.

Speech Act of “Compliments” in Russian and Persian Verbal Environment

The authors in the present study attempt to investigate the speech act of compliments and its semantic boundary engagement with other speech acts of positive assessment of the speaker from the listener such as approval , praise , and flattery . The hypothesis of the present study is that the semantic boundary of speech acts containing positive assessment of the speaker depending on the verbal culture of the speakers of Russian and Iranian verbal environment is different, and it is open to change in such a way that if a face expression in the Iranian cultural verbal environment is complimented, that expression may find the color and smell of flattery in the Russian verbal environment; in other words, an action with a positive assessment to an action with a negative assessment of the listener towards the speaker is interpreted as flattery. Furthermore, the compliment structures in each verbal culture have gender differences and characteristics (male and female). That is, the group of formulas used for men is inapplicable for women and vice versa.Iranian literature and compliments are interpreted as politeness in international research. Goffman (1955, 1976), Brown and Levinson (1978, 1987), and Leech (1983) were the founders of these studies (Faika, 2016, p. 109). In other linguistic works written about Taarof, it has been interpreted as lsquo;compliment rsquo; (Alavi Zeinali, 2014, p. 139). Evidently, the lack of linguistic equality in other linguistic cultures indicates the absence of linguistic phenomena or their difference in the target linguistic culture. In such cases, lsquo;Taarof rsquo; is an unequal Iranian cultural phenomenon in other cultures. It can be interpreted neither as compliment nor ceremony nor politeness. Taarof in other cultures should be considered as an untranslatable national cultural phenomenon and presented as the term lsquo;Taarof rsquo; (Izadi, 2018).In the verbal environment of Iranians, inappropriate compliments are considered a reprehensible practice. Hence, the Iranian proverb lsquo;reduce the compliments and increase the money rsquo; referring to a situation where one is expected to pay a wage or do something, but instead, the audience witnesses lsquo;compliment rsquo; and eloquence of the speaker in the concept of lsquo;Taarof rsquo; and lsquo;praise rsquo; of his action and performance.Compliment in Russian verbal culture does not have an emotional and expressive tone and rhythm. Such an action is interpreted more as flattery by the Russian listener. However, the predominant feature of Iranian verbal culture as an Eastern culture is an exaggeration in the act of lsquo;compliment rsquo; and the boundary of the compliment formation from flattery is clear, and the listener has no difficulty in distinguishing the two. However, in most cases, lsquo;praise rsquo; is used as a tool to form lsquo;compliment rsquo; in this linguistic culture, and therefore in Iranian verbal culture, the actions of lsquo;compliment rsquo; are combined with lsquo;praise rsquo;. However, this does not mean an overlap between the two boundaries.The following semantic and situational classifications can be considered in a compliment: 1) Gender: male and female; 2) personal and administrative; 3) Description of the external and internal qualities of the audience; 4) appropriate and inappropriate compliment; 5) compliment with an emotional tone.In the Iranian verbal culture, using expressive speech acts represents politeness and even Taarof with the help of complimenting the audience. Using these speech acts, the speaker shows his attention to the audience, expresses his sincerity in lsquo;compliment rsquo; and lsquo;praise rsquo;, while in lsquo;flattery rsquo; there is no element of intimacy, and it is the result of hypocrisy. Depending on how lsquo;approval rsquo; is used, it can indicate the role of a communication channel, i.e., using approval as a sign of listening carefully to the speaker; or answering his question from the point of view of correct logic. lsquo;Compliment rsquo; and lsquo;approval rsquo; can be on the horizontal or vertical axis of socialization, while lsquo;praise rsquo; and lsquo;flattery rsquo; can be seen only in the vertical axis of the age hierarchy or social administration. For lsquo;compliment rsquo; speech act, we can somehow determine expressive and verbal tools in some verbal situations, namely, complementing the appearance, referring to the freshness and youth stability of the audience, meeting after a long time etc., while such a classification is impossible for flattery and praise.