بررسی مقابله‌ای استعاره‌های مفهومی در ضرب‌المثل‌های حوزه‌ حیوانات در فارسی و مازندرانی ازمنظر شناختی-فرهنگی

پژوهش حاضر می‌کوشد تا با تحلیل مقابله‌ای استعاره‌های مفهومی موجود در ضرب‌المثل‌های حیوانات در زبان‌های فارسی و مازندرانی، به بررسی تاثیر فرهنگ بر ضرب‌المثل‌های حیوانات در این دو گونه‌ زبانی بپردازد و نشان دهد که چگونه بافت منجر به تنوع استعاره‌ها و درنتیجه ضرب‌المثل‌ها می‌گردد. بدین‌منظور 156 ضرب‌المثل فارسی و 264 ضرب‌المثل مازندرانی با روش کتابخانه‌ای گرد‌آوری شد و سپس تحلیل‌ استعاری حیواناتی که در ضرب‌المثل‌های مازندرانی وجود داشتند، محدود شد. تحلیل ضرب‌المثل‌های گردآوری‌شده از منظر رویکرد شناختی-فرهنگی نشان می‌دهد تنوع قابل‌مشاهده در ضرب‌المثل‌های دو زبان گاه به دلیل تفاوت در حوزه‌ مبدا استعاره‌ هستی‌شناختی موجود در زیربنای ضرب‌المثل‌هاست، بدین‌ترتیب که حوزه‌های مبدا متفاوتی در دو زبان برای مفهوم‌سازی ویژگی انتزاعی واحدی در حوزه‌ مقصد به‌کار گرفته ‌شده‌است. گاه نیز تنوع موجود حاصل نگاشت حوزه‌ مبدا واحد، به طیفی از حوزه‌های مقصد متفاوت در دو زبان است. بررسی و مقایسه‌ فراوانی نام حیوانات در ضرب‌المثل‌ها حاکی‌از آن است که نام اکثر حیوانات در دو زبان فراوانی متفاوتی دارد. تحلیل‌ها نشان می‌دهد این تنوعات و تفاوت‌ها‌ در سطوح مختلف می‌تواند باتوجه به جغرافیای طبیعی و شرایط محل زندگی گویشوران هر زبان و تجربه‌های مشترک روزمره و سبک زندگی آنها توجیه گردد.

a contrastive analysis of conceptual metaphors in animal-related proverbs in persian and mazandarani from a cognitive-cultural perspective

by conducting a contrastive analysis of the conceptual metaphors in animal proverbs in persian and mazandarani, the present research seeks to explore the influence of culture on animal proverbs in the two languages and to indicate how context might lead to variation in metaphors and derived proverbs. to this end, 156 persian and 264 mazandarani proverbs were collected, and the metaphorical analysis was limited to the most frequent domestic and wild animals (including jackals, bears, donkeys, horses, camels, cows/calves, dogs, cats, chickens/roosters, and crows), as well as animals unique to mazandarani proverbs. the analysis of the collected proverbs from a cognitive-cultural perspective (kövecses, 2003; 2005) reveals that the diversity in the proverbs of the two languages sometimes stems from differences in the source domain of the ontological metaphor underlying the proverbs. that is, different source domains (different animal names) are used in the two languages to conceptualize the same abstract feature in the target domain. in other cases, the diversity results from the mapping of a single source domain (a specific animal name) to a range of different target domains (different abstract concepts) in the two languages. a comparison of the frequency of animal names in the proverbs also indicates that most animal names appear with different frequencies in the two languages. the analyses reveal that cross-cultural variation in metaphors and derived proverbs can be justified by considering the natural geography and living conditions of each language's speakers (physical context), as well as their shared everyday experiences and lifestyle (socio-cultural context). extended abstract1.introductionproverbs, as significant manifestations of conceptual metaphor (lakoff & johnson, 1980), reflect cultural values and beliefs. among the various functions of the human cognitive system, the mapping of characteristics of non-human entities onto human behaviors and concepts - expressed through proverbs - is a common method of metaphorical conceptualization. since animals have always played an integral role in human life, the human mind often uses metaphorical mappings of animal behaviors and characteristics onto human behaviors and concepts, particularly in the form of animal proverbs, to conceptualize abstract ideas. however, these metaphorical conceptualizations are frequently grounded in culture and shaped by social interactions. kövecses (2003; 2005) argues that metaphors should be understood in relation to culture and society. consequently, some studies have explored the impact of culture on conceptual metaphors (e.g., yu, 2017; musolff, 2017) or on animal proverbs (e.g., belkhir, 2014; pourhossein, 2016; oukaci, 2021; saralamba, 2021). this study aims to compare the conceptual metaphors in animal proverbs in persian and mazandarani from the cognitive-cultural perspective proposed by kövecses (2003; 2005) and to answer the question of what differences exist in the metaphorical conceptualization of human behaviors, characteristics, and concepts in the forms of animal proverbs in these two languages.2.theoretical frameworkfrom aristotle to the present, numerous attempts have been made to define proverbs (e.g., hain, 1963; milner, 1969). in this study, we adopt mieder’s (1985) definition of a proverb: “a proverb is a short, generally well-known saying in a culture that expresses wisdom, truth, a moral lesson, or a traditional view or opinion in a metaphorical way, with a fixed and memorable structure” (mieder, 1985; cited in mieder, 2004: 3). in recent years, influenced by cognitive linguistics, a cognitive-cultural approach to conceptual metaphor and proverbs has emerged, known as the cognitive-cultural theory of metaphor (kövecses, 2003; 2005). this approach emphasizes the simultaneous influence of human cognitive structures and societal culture on the creation and understanding of metaphors, and consequently, proverbs. this framework, first proposed by kövecses (2003; 2005), enhances lakoff and johnson’s (1980) theory of conceptual metaphor, which posits that both mental processes and culture are involved in shaping metaphors and proverbs (belkhir, 2014; 2021).kövecses (2003; 2005) identifies various factors contributing to the diversity of metaphors, including the physical environment, social context, and cultural context. he defines the physical environment as comprising a region’s geography, landscapes, plants, animals, houses, and similar elements (kövecses, 2005: 232). he also highlights the social context as an influential factor, encompassing various social issues such as power relations, social pressures, and the social history of a society. additionally, kövecses (2005: 234) argues that cultural context plays a significant role, referring to the principles governing a culture or subculture and the broader context that informs a culture’s understanding of its prominent and unique concepts and values. in his view, cultural context includes all shared beliefs, values, customs, and folklore of a society that shape its thoughts and behaviors.3.methodologythis study employed a library research method to gather a collection of animal proverbs in persian and mazandarani. in total, 156 persian and 264 mazandarani animal proverbs were compiled. the collected proverbs were categorized according to the animal names they contained, with the analysis focusing on the most common domestic and wild animals. additionally, animals that appeared exclusively in mazandarani proverbs were included in the final list. ultimately, the proverbs were analyzed from three perspectives: source domain, target domain, and unique proverbs in each language.4.results & discussionthe comparative analysis of conceptual metaphors in animal proverbs in persian and mazandarani revealed notable differences between the two languages. variations in the proverbs often stem from differences in the source domains of the underlying ontological metaphors. a single human behavior, value, or characteristic in the target domain is conceptualized using different source domains (animal names) in each language. for instance, while the ontological metaphor ‘a wicked and malicious person is an animal’ appears in proverbs from both languages, persian uses ‘dog’ and ‘jackal’ as source domains, whereas mazandarani utilizes ‘leopard’ and ‘cat.’thus, although the structural metaphor ‘a person is an animal’ underlies most animal proverbs and several ontological metaphors are formed around it - sometimes observable in both languages - they exhibit variations at the source domain level. additionally, the analysis indicates variations in the target domains of the conceptual metaphors underlying the proverbs. a single source domain may map to different target domains in persian and mazandarani. for example, in persian, the source domain ‘jackal’ conceptualizes an inexperienced or cowardly person, while in mazandarani, it conceptualizes an incompetent or greedy person.consequently, variations in the source or target domains of metaphors reflect influences from both the physical environment - shaped by geographical and wildlife factors - and the socio-cultural context, which encompasses shared daily experiences, lifestyles, beliefs, and symbols of the speakers. a quantitative analysis of the data further revealed significant differences in the frequencies of animal names in the proverbs of the two languages. attention to the natural geography and native species of the regions where these languages are spoken confirms the impact of the physical environment on metaphor formation and, consequently, on proverbs. furthermore, considerations of the physical environment and living conditions, shared daily experiences and lifestyles of people in each region, along with their symbols and beliefs, highlight the socio-cultural context’s influence on metaphorical conceptualizations in animal proverbs. for example, the significantly different frequency of the word ‘camel’ in the proverbs of the two languages underscores the effects of both the physical and socio-cultural contexts.5.conclusion & suggestionsthe results of this study suggest that speakers from different regions often unconsciously draw upon elements from their physical environment and socio-cultural context to comprehend metaphors and shape their conceptual worldview. these findings not only support kövecses’s (2003; 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