مفهوم سازی ارزش فرهنگی احترام، مطالعه موردی«عذرخواهی» در شاهنامه فردوسی در چهارچوب زبان شناسی فرهنگی
آرشیو
چکیده
شاهنامه را سند هویت ایرانیان دانسته اند؛ مفاهیم و ارزش های والای انسانی در لابه لای روایت داستان ها و جنگ ها دیده می شود. در این پژوهش تلاش می شود بیان گردد که فردوسی در این اثر فاخر ادبی چگونه هویت و فرهنگ ایرانیان را با تمرکز بر احترام و "عذرخواهی" به عنوان عناصر هویت ساز و فرهنگ ساز، ضمن روایت ها به تصویر کشیده است. پرسش پژوهش این است که "عذرخواهی" چگونه در زبان شاهنامه مفهوم سازی شده است. با استفاده از "چهارچوب زبان شناسی فرهنگی" (برگرفته از دیدگاه شریفیان) مفهوم سازی ارزش فرهنگی اجتماعی"عذرخواهی" در قالب طرح واره های کاربردشناسی، تک مفهوم و تک کنش فرهنگی در تمامی و تک تک ابیات شاهنامه (حدود50000 بیت) شناسایی و به صورت کنش های کلامی و غیرکلامی مقوله بندی شدند. سپس با استفاده از روش توصیفی– تحلیلی متغیرهای سن و موقعیت اجتماعی بررسی شد تا آشکار گردد که مفهوم سازی فرهنگی این ارزش اجتماعی در کتاب شاهنامه چگونه نمود یافته است. نتیجه اینکه مفهوم سازی عذرخواهی در زبان ادبی شاهنامه به دو صورت کنش کلامی مانند "پوزش آوردن"، "آفرین کردن" و "بستودن"؛ و کنش غیرکلامی مانند " گنج فرستادن"، "بر پای خاستن" و "نماز بردن" نمود یافته است که کنش کلامی در تعامل اجتماعی افراد با موقعیت بالا به پایین، و کنش غیرکلامی در تعامل اجتماعی پایین به بالا بیشتر به کار رفته است.Linguistic Conceptualization of Cultural Values in Shahnamah: A Case Study of Conceptualization of apology Based on Cultural Linguistics Approach
A masterpiece of ancient Persian literature, Ferdawsi’s Shahnamah functions both as an epic poem and a profound reflection of Iranian customs and rich cultural values. Through strategic narrative positioning, Ferdawsi embeds elevated human values within tales of heroism and conflict. This study examines the conceptualization of apology as a cultural value and marker of respect among characters through descriptive-analytical methods. Employing cultural linguistics and the analytical framework of cultural schemas, the research analyzes verbal (e.g., “offering apologies,” “uttering praise,” “extolling”) and non-verbal (e.g., “praying,” “sending gifts,” “rising respectfully”) apology acts. Findings indicate that verbal apologies predominate in top-down social contexts, whereas non-verbal apologies characterize bottom-up interactions, revealing complex sociolinguistic dynamics. IntroductionFerdawsi’s Shahnamah occupies a central position in Persian literature and Iranian national identity, embodying core cultural values beyond its epic narratives. This study investigates apology as a key mechanism for social identity formation and cultural cohesion. The primary research question asks: How is apology culturally and linguistically conceptualized and enacted in the Shahnamah? Through Sharifian’s cultural linguistics framework—which treats language as a manifestation of collective cognition and values—the analysis deciphers apology’s encoding and pragmatic realization in the text. Background of the ResearchExisting scholarship has examined language, culture, and cultural conceptualization in the Shahnamah through multiple lenses. Seraj (2024) analyzed apology speech acts in five selected discourses using Hasan’s textual structure model, while Rezaei et al. (2024) applied Brown and Levinson’s politeness theory to reveal status-based linguistic variations. Foundational works like Collected Papers on Persian Linguistics in Cultural Contexts (Sharifian & Korangi, 2021) and Advances in Cultural Linguistics (Sharifian, 2017) explore cross-cultural concepts. Iranian scholars (Achak & Narouei, 2023) have documented the epic’s linguistic architecture, while Khanlou et al. (2016) examined its role in shaping millennial Iranian identity. However, no study has systematically investigated apology through cultural linguistics—a gap this research addresses. MethodologyThis descriptive-analytical study examines the complete Shahnamah (Khaleghi-Motlagh edition, ~50,000 verses) using library-based methods. Data were extracted through cultural pragmatic schema analysis, with each speech event coded for: conceptual content, verbal/non-verbal classification, and interlocutors’ organizational relationships. Findings were systematically tabulated for comparative analysis. DiscussionThe analysis applies cultural schemas as key tools for understanding linguistic diversity and culture-specific meaning construction. Since they are rooted in specific cultural contexts, their interpretations vary across languages. These schemas are essential for understanding pragmatic meaning and rely on shared conceptual frameworks among speakers. These schemas organize pragmatic elements (speech acts, pragmemes, practs) into Sharifian’s “pragmatic sets”—hierarchical structures demonstrating how multiple linguistic forms express culturally embedded meanings. ConclusionThe study reveals two primary apology modalities in the Shahnamah:Verbal acts: “Bringing excuses,” “offering praise,” “extolling” (top-down contexts)Non-verbal acts: “Sending treasures,” “rising respectfully,” “performing prayers” (bottom-up contexts)Age and social status significantly influence performance: older, higher-status individuals employ verbal apologies to reinforce authority, while younger, lower-status actors use symbolic non-verbal forms constrained by power dynamics. This dual system reflects sophisticated cultural etiquette for maintaining social order and moral integrity. The Shahnamah emerges as a vital text where apology modalities intersect with identity construction. Cultural linguistics illuminates how Ferdawsi’s language both mirrors and shapes sociomoral frameworks, demonstrating literature’s role in cultural transmission.
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