Faramarz Mirzaei; Sariyeh Sheikhighalat
Volume 3, Issue 7 , June 2013, , Pages 41-58
Abstract
Although translation reduces lexical beauties and expressive settings, it is a science with its principles and rules whose application may help translators to convey the beauty of text. Intertextuality is an artistic tool at the creator’s hands that makes the text formally beautiful and meaningfully ...
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Although translation reduces lexical beauties and expressive settings, it is a science with its principles and rules whose application may help translators to convey the beauty of text. Intertextuality is an artistic tool at the creator’s hands that makes the text formally beautiful and meaningfully rich. But, how is it possible in translation to transfer the meaning while keeping such artistic device? Because in translation, lexical signs, being the most conspicuous realization of intertextuality and semantic reception, are almost lost. The problem is intensified once intertextuality regards the most remarkable texts such as the Qur’an or other holy books.
Appling an analytical-descriptive method and considering Leppihalme’s model and theory of intertextuality, this study tries to examine two kinds of intertextuality, being intertextuality of proper names and lexical intertextuality in Ahmad Mattar's poems. It is concluded that in the intertextuality of proper names, the strategy to keep proper names with the least change, and explicit explanation in the lexical intertextuality convey the meaning of intertextuality better than other strategies.
Touraj Zinivand; Kamran Solaimani
Volume 2, Issue 5 , December 2012, , Pages 160-143
Abstract
Ahmed Waeli, a famous contemporary Iraqi Shiite poet and orator, has used the phonemenon of quranic intertextuality abundantly in hisreligious poetry. In his poetry, the literal and spiritual impact of the Qur'an can be found manifestly. He usesthe teachings of the Qur'an in two methods: in the first ...
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Ahmed Waeli, a famous contemporary Iraqi Shiite poet and orator, has used the phonemenon of quranic intertextuality abundantly in hisreligious poetry. In his poetry, the literal and spiritual impact of the Qur'an can be found manifestly. He usesthe teachings of the Qur'an in two methods: in the first one, like many classical Arab poets, he uses somequranic words and concepts in poetry without any changes and creativity. This method has the highest frequency in his poetry; another method he has used is intertextuality. In this method, Waeli's inspiration from the Qur'an is indirect and hidden mixed with technical dexterity and capability.
