صداهای خاموش در کشمکش‏های گفتمانی سده هفتم از دید سعدی در گلستان

در پژوهش حاضر، با مبنا قرار دادن تاریخیتِ متون ادبی به نمایاندن طبقات برتران و فروتران و همچنین گفتمان‏های جاری زمان و تعارض موجود میان‏ آنها در شبکه قدرتِ قرن هفتم پرداخته شده‌است. رخ نمودنِ شکاف‏هایی میان مفاهیم ناظمان و برهم‏زنندگان نظم، فرایندی است که از پسِ تغییر جریان قدرت برآمده‏است‏ و پیروِ آن، مدلول‏های جدیدی برای دال‏های پیشین در متون شکل گرفته؛ چراکه گفتمان‏ها با تغییر مرکز قدرت دچار دگرگونی و تعارض شده‏اند. رویکرد مقاومتی متن در برابر برخی از گفتمان‏ها و گروه‏های مقتدر، نشان‏دهنده وجود قدرت‏های اصلی و همچنین گفتمان‏سازی نوینی در جامعه است. درعین‌حال، در کشمکش‏های گفتمانی، مطابق با آرمان تاریخگرایی نو، نشان داده شده که چگونه لایه‏های فرودین یا اقلیت خاموش‏شده جامعه در متون به صدا درمی‏آیند و با این چندصدایی از ابژه‏بودگی به جایگاه سوژ‏گی برمی‏نشینند و گاه خود از طریق همان ایدئولوژی که آنان را در طبقه رعیت جای داده، به تادیب پیشوایان می‏ایستند. جامعه آماری بر کتاب گلستان سعدی استوار است؛ درعین‏حال با توجه به رویکرد بینامتنی، به متون همزمان با آن نیز پرداخته شده؛ روش اتخاذشده در جستار نیز بر مبنای نظریه قدرت و مقاومت فوکو است.

Silent Voices in Discursive Conflicts in Sa’di’s Golestan

Adopting a new historicist methodological approach, this paper examines the representation of the various classes in 7thcentury Iranian society in Sa’di’s Golestan against the background of contemporary conflicting discourses about social class. It connects the disruption of contemporary notions concerning social order, as well as the attribution of new meanings to existing signifiers, with the displacement of the center of power in the 7th century AH. The paper also suggests that Golestan’s resistance to certain discourses and groups indicates the emergence of new centers of power and new discourses in society.  On the other hand, in line with the principles of new historicism, the paper shows how the lower strata and silenced minorities in society appear in Golestan and rise from objecthood to subject status and sometimes actually use the same ideology that places them at the bottom of the social ladder to resist their leaders. Due to the intertextual approach in this article, other texts are also used for comparison and analysis. The method adopted is, moreover, based on Foucault’s theory of power and resistance. Extended Abstract  IntroductionBased on the historicity of texts, the present study examines the representation of various classes and discourses in the power network of the 7thcentury Iranian society. Disruption in notions concerning social order and the emergence of new signifieds for previous signifiers occur following changes in power, resulting in changes in prevalent discourses. The resistance detectable in Golestan against some discourses and powerful groups suggests the emergence of new powers and discourses. The present paper shows that the marginalized, silenced minorities of the society find a way to be heard. This study focuses on Golestan, but, the intertextual method can be employed to examine other contemporary texts as well.  Theoretical FrameworkIn the present study, a great work of Persian literature is examined in its social, political, historical and cultural context. In this paper, the dominant discourses, antidiscourses, and silenced voices in the field of power relations in Sa’di’s Golestan have been studied.  MethodologyThe paper mainly draws upon new historicism, which is influenced by Foucault’s theory of power. For the reading of the text in question in this study, critical discourse analysis and rhetorical techniques have been utilized.  Discussion and AnalysisGolestan was written at the time of transition of power, which led to changes in values, discourses and classes. Golestan resists some discourses in an attempt to develop an antidiscourse. One discourse Sa’di resists in his book through ideological and rhetorical devices is the discourse developed by the state. He frequently challenges the decisions made by the king, offers his political position against the Mongols, and supports the masses. He also criticizes the discourse developed by Sufis by writing about issues the Sufis and their followers strongly disagreed with.  ConclusionThe main centers of power in the 7th century in Iran were the rulers and the Sufis. Sufis eliminated silenced voices of different religions, genders and classes through their ideological power and, thus, strengthened the hegemony of the rulers. Using the discourse analysis and the Foucauldian approaches to explain the relationship between the dominant discourse and the subjugated discourse, it is concluded that a new account of history can be identified in works of literature. The suppressed voices of the marginalized groups can be heard and these micronarratives can even stand against macronarratives. In such an analysis the boundaries between historical and literary text are eliminated, resulting in a better understanding of both. BibliographyAlthusser, L. 1386 [2007]. Id’oloji va SazoBarghaye Id’olojike Dowlat. R. Sadrara. Tehran: Cheshmeh.Fairclough, N. 1379 [2000]. Tahlile Enteqadie Gofteman. F. Shayestehpiran et al. (trans.). Tehran: Markaze Motale’at va Tahqiqate Resanehha.Foucault, M. 1386 [2007]. Eradeh beh Danestan. N. Sarkhosh and A. Jahandideh (trans.). Tehran: Ney.Foucault, M. 1387 [2008]. Danesh va Qodrat. M. Zaymaran. Tehran: Hermes.Foucault, M. 1389 [2010]. Nazme Ashya: Dirinehshenasie Olume Ensani. Y. Emami (trans.). Tehran: Motale’ate Farhangi va Ejema’i.Greenblatt, S. 1980. Renaissance SelfFashioning. Chicago: The University of Chicago.Kusch, C. 1396 [2017]. Osul va Mabanie Tahlile Motune Adabi. H. Payandeh. Tehran: Morvarid.Sa’adi. 1385 [2006]. Kolliyat. M. A. Foroughi (ed.). Tehran: Hermes.Storey, J. 1397 [2018]. Motale’ate Farhangi darbarehye Farhange Aammeh. H. Payandeh (trans.). Tehran: Agah.Tyson, L. 1394 [2005]. Nazaryehhaye Naqde Adabie Mo’aser. M. Hossienzadeh. Tehran: Hekayate Qalalm Novin.