زمان فعل در زبان فارسی و لهستانی / Tenses in New Persian and Polish (original) (raw)
The Multifunctional Morphemes in Kurdish Language the Morpheme Le as an example
Journal of the College of languages
Kurdish language multifunctional morphemes indicate the different functional morphological, syntactical, and semantic tasks of the morphemes. The present study discusses the multifunctional task of the Morpheme Le in Kurdish Language. The Morpheme Le has marginally been included in other studies, yet up to the present times, there has not been a research inclusively dedicated to thoroughly discuss and clarify its multifunctional aspects. The present study is divided into two chapters: Chapter one discusses the theoretical aspect of chapter two that is entirely concerned with the practical aspect of the morpheme Le. The first part of chapter one sheds light on the morphological aspect of the morpheme while part two discusses the concept of multifunction in Kurdish language including its concepts, types and characteristics. Chapter two is concerned with the practical aspect of the morpheme. Part one of chapter two describes the morphemes’ morphological aspect and part two explains its...
Producing a Persian Text Tokenizer Corpus Focusing on Its Computational Linguistics Considerations
Signal and Data Processing
The main task of the tokenization is to divide the sentences of the text into its constituent units and remove punctuation marks (dots, commas, etc.). Each unit is a continuous lexical or grammatical writing chain that is an independent semantic unit. Tokenization occurs at the word level and the extracted units can be used as input to other components such as stemmer. The requirement to create this tool is to identify and recognize the units that are known as independent semantic units in Persian language. This tool detects word boundaries in texts and converts the text into a sequence of words. In the English language, many activities have been done in the field of text tokenization and many tools have been development; such as: Stanford, Ragel, ANTLR, JFLex, JLex, Flex and Quex. In recent decades, valuable researches have also been conducted in the field of tokenization in Persian language that all of them have worked on the lexical and syntactic layer. In the current research, we tried to focus on the semantic layer in addition to those two layers. Persian texts usually have two simple but important problems. The first problem is multi-word tokens that result from connecting one word to the next. Another problem is polysyllabic units, which result from the separation of words that together form a lexical unit. Tokenizer is one of the language preprocessing tools that is widely used in text analysis. This component recognizes the center of words in texts and turns it into a sequence of words for later analysis. Variety in Persian script and nonobservance of the rules of separation and spelling of words on the one hand and the lexical complexities
Alzahra University, 2021
The present study, using the "descriptive-analytical" method, aims at identifying the methods of communicating the sense of proverbs through linguistic comparisons in order to provide more practical methods in translation of proverbs. Utilizing the Arabic and Persian translations of two Shakespeare’s plays "Hamlet" and "The Taming of the Shrew", the authors of this study seek to know how and in what ways and to what extent, the translators have been able to communicate the sense of English proverbs and when and in what ways they have employed literal, free or other types of translation. The study of Shakespeare's use of proverbs showed that this author used many proverbial similes to illustrate the characters in the play and to have a greater influence on the audience. In case of anti-proverbs, it was found that Shakespeare's conversion of a proverb into an anti-proverb presents a major challenge to translators. Translation of anti-proverb, however, is far more challenging than the proverbial one because of the addition of the humorous dimension to the proverbial features. Regarding the methods and techniques and viewing the translation of the proverbs in a formalist way, it can be seen that translators have chosen one of the three techniques to meet the challenges of translation, including omission, footnote, and cultural (proverbial) equivalence. About omission, only 6 of the 140 proverbs found in the surveyed data were abandoned untranslated by some translators. This inaccuracy, which may have been intentional or inadvertent, was found in the works only 4 of the 12 translations. Next, footnotes are the methods that some translators have used to explain proverbs and the cultural traits in them. Totally, the number of footnotes in Arabic translations exceeds the Persian ones. Most footnotes have deciphered the mystery in the proverbs. As a result, these proverbs have become more explicit than the proverbial ones. On cultural (proverbial) equivalence, it should be noted that this expression refers to a method whereby one proverb from the culture of the target language is found to be used as a proverbial equivalence for the source language. Of all the translations, there are only three cases that have used this technique. Furthermore, translators' approaches to proverbs were found to be divided into four categories: literal translation, defamiliarization, lexical enhancement, and Arabicism. The dominant approach in Arabic and Persian translations of the proverbs in these two works is the literalist approach and the translation unit is the word. In translating the literary devices (similes, metaphors, and kenning or metonymy) in the proverbs, translators have replaced the literal word from the target language with the word from the source language rather than trying to replace the structure or concept from the target language with that of the source language. Although there have been cases where translators have replaced structure or concept, the number is far below the literal replacement. In defamiliarization approach, the translators have relied on the appeal of the audience rather than emphasizing expressiveness of the concept and have considered the audience's knowledge of rhetoric as a must. It is as if in an unwritten contract, an agreement was reached between the translator and the reader in which the translator merely puts the word's identity in the footnote and transfers them to the target language with the same clothing they were wearing in the source language. It is up to the reader to take on the hassle of communicating with them and removing the feeling of strangeness from their faces. About elongation, although in the Arabic language most of the semantic burden rests on the vocabulary (and a word can be a translation of several English words), there is also a great deal of lexical increase in Arabic translations. What is important in this approach is that female translators have used more words in their translations in comparison to the male ones in both languages (viz. Arabic and Persian). On Arabicism (writing Arabic), it can be said that through viewing one of the Persian proverb dictionaries, it is easy to see that, with the exception of Qur'anic and hadith proverbs, the number of Arabic words used in proverbs is very low. But in the present study, the approach of the Persian translators' [except (Adib, 2006)] to translating English proverbs is in contrast to the approach of the makers of Persian proverbs. These translators have used many Arabic vocabularies and its features, such as the nunation (tanwin), and consequently a greater lexical diversity is found in Persian translations. In conclusion, the comparison of the methods and approaches used in translations of English proverbs by Arabic translators with those of Persian ones showed that first of all due to their cultural affinity, Arabic and Farsi have a relatively similar proverbial competency in translation. Second, in translating proverbs, translators have inevitably an author-oriented translation to preserve the consistency of text and more adequately mirror the Shakespeare's ideas and expression. Third, they have translated the proverbs with the least cultural change, which has resulted in the domination of the culture of the superior (source) language over the inferior (target) language, that is the superior language imposes its features to the inferior language. However, in some cases the literary richness of the target language has also increased through the creation of new images. Next, in translating the proverbs, the translators were more committed to the text than to the spirit of the work. This, in some cases, led to the removal of the spirit of humor from the literal body and an adverse impact on the dynamics of the text. In fact, most translators have translated the external language and have regarded the inner language (humor) of the text untranslatable. Finally, the conceptual flaw in the translations is mostly related to the cases where the author has used one or two words of the proverb as the whole one or made changes to the proverb. Therefore, the translator makes no sense due to the lack of knowledge about the whole proverb and inevitably either erase it, or translate it literally. This transfers the ambiguity into the target language. Therefore, in translating the proverbs, dictionary information is not enough and the translator needs encyclopedic knowledge to know the whole proverb.
کاربرد الگوهای نشانه شناسی پیرس در اشعار نیما و الیوت
2019
بخش درخور توجهی از آفرینش شاعرانه در خلق تصویرهای مبتکرانه و نمادین نهفته است. شاعر با ایجاد پیوند نوینی بین دو عنصر، یا با قرار دادن یک شیئ در موقعیت و فضایی دگرگون، دست به آفرینش هنری میزند و به سیستمی از نشانهها دست مییابد؛ زیرا در این رابطهی تازه، این دو عنصر، دیگر معمولی نمینمایند و موجودیت هر یک در پیوند با دیگری نمود مییابد. پیش از این آفرینش شاعرانه به دست شاعر، این دو عنصر، هر کدام جدا و مستقل، هستی و موجودیت طبیعی و معمولی خود را داشتند؛ ولی با پیدایش این رابطهی تازه و قرار گرفتن در موقعیتی دیگرگون، یکی بدون دیگری نمیتواند زندگی یابد؛ یعنی در پیوند معنوی ـ روانی این دو شیئ یا وجود در شعر است که موقعیت نوینشان حق بودن مییابد و جاودانه میشود. این وضعیت در سیستم نشانهشناسی پیرس با نشانههای شمایلی، نمایهای و نمادین مفهوم مییابد. از مطالعهی آثار الیوت و نیما یوشیج برمیآید که هریک از این دو، به نحوی از این عملکرد بهره جستهاند؛ لذا این پژوهش بر آن است تا به بررسی تطبیقی نشانهشناسی پیرس در برخی از اشعار الیوت و نیما یوشیج بپردازد.
Comparative Analysis of Translation of Taboos in Hezareh and Arianpour Dictionaries
Alzahra University, 2021
Taboo terms are one of problematic areas in the process of translation. Dictionaries are one of tools translators use to solve this problem. There are some differences between dictionaries in the number of taboo terms and the strategies applied in their translation. Knowing the characteristic of dictionaries in this respect can help translators choosing a suitable dictionary to solve their problem. The present study was an attempt to find the frequency of taboos, the strategies applied in their translation in Hezareh and Arianpur dictionaries and the relation between the frequency of taboo terms and the applied strategy to understand the characteristics and successfulness of these two dictionaries in this respect. Many studies have been done on the topic of taboo terms and their translations in Persian and English language but in case of dictionaries nothing has been done. Different scholars have provided different definitions, categorizations and translation strategies for taboo terms. In the following the categorization of taboo terms and the strategies of translating them are presented. In the following some of the classifications on taboo terms are presented: A. Anderson and Hirsch (1985, p. 79): 1. sexual organs, sexual relations, 2. religion, church, 3. excrement, 4. death, 5. the physically or mentally disabled, 6. prostitution, 7. narcotics, crime; B. Allan and Burridge (2006, p. 1): 1. bodies and their effluvia (sweat, snot, faeces, menstrual fluid, etc.), 2. the organs and acts of sex, micturition and defecation; 3. diseases, death and killing (including hunting and fishing), 4. religion and church, naming and addressing sacred persons, beings, objects, and places, 5. food gathering, preparation and consumption, 6. prostitution, narcotics, and criminal activity; C. Habibovic (2010, p. 7): 1. sex, 2. religion, 3. bodily functions, 4. ethnic groups, 5. Food, 6. dirt 7. death ; D. Gao (2013, p. 2): 1. bodily excretions, 2. death and disease, 3. Sex, 4. four-letter words, 5. swear words, 6. privacy, 7. discriminatory language; E. Avila Cabrera (2014): 1. animal name, 2. death/killing, 3. drugs/excessive alcohol consumption, 4. ethnic/racial/gender slur, 5. filth, 6. profane/blasphemous, 7. psychological/physical condition, 8. sexual reference/body part, 9. urination/scatology, 10. violence. As taboos are part of the culture of each language, to translate a taboo, the translator must be familiar with both source and target languages in order to know whether the taboo word in the SL, is known as taboo in the TL or not. According to Behzad and Salmani (2013, p. 227) three possibilities may arise in the process of translating taboo terms: a) the taboo term in L1 is not taboo in L2, b) the taboo term in L1 is taboo in L2 too, and c) the term which is not taboo in L1 is considered as taboo in L2. Facing these situations, in part (a), the translator has no problem and can translate the word easily, but in parts (b) and (c), there are some choices to render if not exact but similar and acceptable meaning and feeling of the word into the second language. There are different strategies for translating taboo terms. Each translator can use one of them according to the context. The following are some of these strategies: A. Allan & Burridge (2006): 1. euphemism, 2. dysphemism, 3. orthophemism; B. Vossoughi & Etemadhosseini (2013, p. 3): 1. Omission, 2. manipulation of segmentation, 3.euphemism; C. Venuti (as cited in Hashemian, Mirzaei, & Hosseini, 2015, p. 25): 1. domestication, 2. foreignization. D. Davoodi (2009): 1. censorship, 2. substitution, 3. taboo for taboo, 4. euphemism, E. Tanriverdi Kaya (2015): 1. substitution, 2. taboo for taboo, 3. omission. 4. euphemism, 5. addition, 6. explication, 7. Dyphemism. In the present study, the strategies proposed by Davoodi were applied. According to Davoodi (2009), there are four possible strategies in translating taboo terms: Censorship: it is the first possible way that a translator can choose when facing a taboo term in translation. As Davoodi asserted: “In this case, the translator ignores the term easily and censors it as an extra term” (2009, p. 1). But that’s not an appropriate choice, “because in some occasions, the taboo term is a key term in the source text and the omission of it will distort the meaning of the text”. (ibid.) Substitution: another way in translating a taboo term is by substituting the word with another one in target language. But Davoodi believed that “it often certainly distorts the meaning” (ibid.). Taboo for taboo: to Davoodi, “On the other hand, although the translator knows the expressions are not acceptable to target people and society, s/he prefers to translate them into taboo” (ibid.). Euphemism: according to Davoodi: “euphemism is the substitution of an agreeable or inoffensive expression to replace one that offends or suggests something unpleasant” (ibid.) To address the questions of the study, taboo terms relating to words drunk, fuck, shit, dead and hell were found in both dictionaries. Then their frequency was also studied. Next, the applied strategies based on Davoodi’s strategies were compared. To conduct this comparison two 5 columns tables including no., taboo term in English, taboo term in Persian and the applied strategy for each of dictionaries were prepared. Of the 51 taboos of the corpus, Hezareh has provided translation for 49 taboos and Arianpur for only 9 taboos; thus, Hezareh dictionary has more taboo terms in comparson to Arianpur dictionary. On euphemism and translation of taboo for taboo term, an acceptable translation for the target receivers have been provided, while in the Arianpur dictionary less taboos are presented and the effect of taboos is lessened using censoring strategy. Concerning the frequency, as the preferred strategy in Arianpur is censoring thus the frequency of taboo terms is lesser in Arianpur in comparison to Hezareh dictionary. Therefore, the qualitative and quantitative analysis of the corpus in the present study showed that, Hezareh dictionsry is more suitable than Arianpour dictionary regarding finding equivalents of taboo terms.
Construction and Validation of Parenting Role Tasks Questionnaire in Persian
Rehabilitation Medicine, 2014
Background: The role of parents in children's development is very critical. Proper recognition of this role and it's tasks by parents is helpful in all aspect of children's life. The purpose of this research was to construct and validate a questionnaire to assess parental role tasks. Materials and Methods: This study included two phases. In the first phase, information regarding the parental role was collected from resources such as books, articles, internet, and interview with professionals and parents. In the second phase, face validity and content validity were assessed by conducting a research with experts and scholars. Result: In the first phase of the study, 75 items were extracted through the literature review, reduced into 34 by an interview with teachers and parents. In the determining of content validity and face validity, only one item deleted with low score. Mean content validity index was 0/93 and content validity ratio had a value of 0/80. C...