Search published articles
Showing 14 results for Sepahvand
Volume 0, Issue 0 (ARTICLES IN PRESS 2024)
Abstract
Education and research are fundamental pillars of educational systems, including agricultural higher education institutions. However, an inadequate balance between these components can lead to a deviation from the primary goals of these institutions. This study aimed to conduct a pathological analysis of the equilibrium between education and research in the higher education system of agriculture in Iran. “Three-pronged pathology model” was utilized, comprising components of “context” (including knowledge, moral, individual-psychological, satisfaction, and the thematic nature), “behavior” (including planning, coordination, control, and monitoring), and “structure” (including demonstrative, diversity, consequence, and political). This quantitative study is applied in purpose, non-experimental in design, retrospective in timing, survey-based in data collection, and descriptive-causal comparative in data analysis. The data collection instrument was a researcher-developed questionnaire, with face and content validity confirmed by experts. The reliability of the questionnaire was established using Cronbach's alpha for each variable (0.704 ≤ α ≤ 0.902). The statistical population comprised faculty members from agricultural departments of public universities in Iran (N=3335), with a sample of 307 selected. Results indicated a tendency among faculty members towards research activities. The greatest gap and imbalance between education and research were observed in the areas of context, followed by structure and behavior. This indicates that the existing context and structure push faculty members towards research activities for their sustainability and advancement in the agricultural higher education system. This poses a serious issue that must be addressed by policymakers and decision-makers.
Volume 2, Issue 1 (1-2017)
Abstract
The most common type of muscular-skeletal disorders among health care worker is low back pain (LBP). This study aimed to investigate the effects of an educational program based on the Social Cognitive Theory (SCT) on low back pain severity in healthcare workers in hospitals located in Qom, Iran. In this interventional research study, 125 nursing aides were divided into two experimental and control groups. Data gathering instruments were a demographic questionnaire and a questionnaire based on the predictor constructs of SCT. For the intervention group, training was administered by health education specialist in four 2-hour sessions In each session discussion regarding self-efficacy, self-control, outcome reinforcement, and emotional coping were taken into account carefully, respectively. Data were analyzed SPSS version18.0, IBM Corp.
Volume 5, Issue 3 (12-2015)
Abstract
The main goal of this paper is to determine the effect of Information technology on Intellectual capital and Knowledge management strategies. research type is of analytical survey. The statistical population was over 450 employees who work in Lorestan university. sample size was 208 employees which were obtained using random sampling - stratification. validity of questionnaire approved using content validity method and its reliability tested by Cronbach's alpha. For testing the hypothesis and conceptual model, structural equation approach using Amos 18 software were applied. result shows that the information technology has an effect on intellectual capital and knowledge management strategies and organizational agility. In addition, the organizational agility has a moderating effect on intellectual capital and knowledge management strategies in Lorestan University.
Volume 6, Issue 4 (Fall 2018)
Abstract
This article does not have abstract
Volume 7, Issue 2 (Spring 2019)
Abstract
Aims: Roots of diverse diameters and various physiological and physical roles compose the root systems of forest trees and its distribution influence the quantities and distributions of plant obtainable water and nutrient.
Materials and Methods: Fine roots of Acer trees (n=40) were sampled randomly at soil depths of 0-15 and 15-30 cm in and positions under of trees. The fine roots were washed (d≤ 2 mm) and dried at 70°C and weighed. Furthermore, diameter at breast height (cm), total height (m), crown (m) for target trees and slope, altitude, and exposition of each sample point were measured in research site.
Findings: The results showed that soil depth has been influenced on fine root biomass; so, the highest amount was observed in depth of 15-30 cm rather than 0-15cm. The difference between elevations was not significant with regard to fine root biomass. The value of biomass in west aspect was greater than east one. The slope had no effect on the fine root biomass of trees in the site, as well Pearson correlation coefficient indicated that with of trees, fine root biomass was increased. There was a positive correlation (p<0.05) between the biomass of fine roots and BD (-3), sand (%) and a negative, but statistically insignificant correlation with P (p<0.05).
Conclusion: We found that depth of , exposition, crown of trees, as well as bulk density and sand (%) appeared to be a contributing fine root biomass values in Acer trees.
Materials and Methods: Fine roots of Acer trees (n=40) were sampled randomly at soil depths of 0-15 and 15-30 cm in and positions under of trees. The fine roots were washed (d≤ 2 mm) and dried at 70°C and weighed. Furthermore, diameter at breast height (cm), total height (m), crown (m) for target trees and slope, altitude, and exposition of each sample point were measured in research site.
Findings: The results showed that soil depth has been influenced on fine root biomass; so, the highest amount was observed in depth of 15-30 cm rather than 0-15cm. The difference between elevations was not significant with regard to fine root biomass. The value of biomass in west aspect was greater than east one. The slope had no effect on the fine root biomass of trees in the site, as well Pearson correlation coefficient indicated that with of trees, fine root biomass was increased. There was a positive correlation (p<0.05) between the biomass of fine roots and BD (-3), sand (%) and a negative, but statistically insignificant correlation with P (p<0.05).
Conclusion: We found that depth of , exposition, crown of trees, as well as bulk density and sand (%) appeared to be a contributing fine root biomass values in Acer trees.
Volume 7, Issue 27 (9-2019)
Abstract
In order to explore the smallest structural units, structuralists analyze the inter- related and contrastive relations among texts’ constituents. In this study, the authors seek to investigate and criticize the structure of “Head” Folk Tale – from Khorram Abad – based on Vladimir Propp Morphological model. To this end and at first and by analyzing and investigating tale’s protagonists, the authors have discussed the structuralist approach and Vladimir Propp’s morphological model. This story is composed of two movements and two types of heroes: the hero - victim and the hero- searcher. The general structure of the story with a small number of displacements corresponds to the Propp morphological pattern. The last function of this story is totally different from the last function proposed by Propp. According to the main objective of structuralism which investigates the hidden layers of phenomena; in the end of this article, the authors have tried to analyze the most important contents such as fatalism, zurvanism, virgin birth , the natural son, and abandoned child
Volume 7, Issue 30 (12-2019)
Abstract
Psychoanalysts and psychologists of different schools have analyzed fairy tales for psychoanalytic purposes. Bruno Bettelheim, a Freudian thinker, seeks to show how fairy tales, using imaginary faces, shape the process of healthy human development and make the process of development interesting and acceptable for the child. The Limped Deer tale helps children figuratively to learn how to manage the two conflicting feelings of love and hatred toward their parents and to preserve the image of the loving parents. In the story, when children leave home, it means that self-care and individualism require leaving home. Running away from the demon is a symbol of the child's conceptualization of the dangers of adolescence as imaginatively disturbing creatures. Siblings are symbols of the need to assimilate conflicting human and animal tendencies within themselves to achieve real development. The whale swallowing the sister represents an unreal death to reach a higher existence. "Replacement", "adjustment and modernization of deep psychological conflicts", "individuality and identity independence", "psychological extraversion", "personality integration", "mental, psychological and social order", "the cultivation of the imagination" are all the most important functions which are extracted from the Limped Deer. Therefore, it is concluded that fairy tales can address the fundamental problems of the child's maturity process figuratively and resolve them in an imaginative and indirect way.
Volume 8, Issue 34 (10-2020)
Abstract
Abstract
Mythology has always been associated with new capabilities from a different perspective, which highlights the explanation, understanding, and spiritual energy of the literary works for the reader. Through the archetype of the hero's journey, Campbell tries to show that most of the heroes in folk tales need to go through certain stages in order to gain self-knowledge, spiritual perfection, and spiritual and material gifts. Silent City is one of the folk tales of Lorestan province, which embeds the flawless archetype of Campbell's "Heroic Journey", and represents three main stages of "departure", "arrival" and "return". The protagonist, going through the physical and spiritual stages, finds a harmonious and godly existence by which he can have a useful possession of the physical world. In this story, traces of myths, religions, and insights, related to the creation of man and the world of creation, are much prevalent.
Research background
In this article, the story of Silent City from the book of folk tales of Lorestan is analyzed (Farahvashi, 2018). So far, no research has been done on the analysis of the symbols and elements of this story. Considering that the subject of the present study is the study of this story based on the theories of Joseph Campbell, two studies related to this subject are referred to: an applied studied following the theory; 2. a study entitled "The hero's journey in the story of Hamam Badgard based on Campbell and Jung's analyses which tries to connect the necessity of the hero's journey with the human needs for psychological development.
Objectives, questions, and hypotheses
The current study analyzes the story of Silent City based on Campbell's mythical theory of "Heroic Journey" and aims to see to what extent the story of Silent City, with different stages of "Heroic Journey", matches with Campbell's theory? The premise of the article is that the journey pattern of Campbell's hero and its various stages have a specific overlap with the rawness, experience, and maturity of the hero in the story of Silent City.
Mythology has always been associated with new capabilities from a different perspective, which highlights the explanation, understanding, and spiritual energy of the literary works for the reader. Through the archetype of the hero's journey, Campbell tries to show that most of the heroes in folk tales need to go through certain stages in order to gain self-knowledge, spiritual perfection, and spiritual and material gifts. Silent City is one of the folk tales of Lorestan province, which embeds the flawless archetype of Campbell's "Heroic Journey", and represents three main stages of "departure", "arrival" and "return". The protagonist, going through the physical and spiritual stages, finds a harmonious and godly existence by which he can have a useful possession of the physical world. In this story, traces of myths, religions, and insights, related to the creation of man and the world of creation, are much prevalent.
Research background
In this article, the story of Silent City from the book of folk tales of Lorestan is analyzed (Farahvashi, 2018). So far, no research has been done on the analysis of the symbols and elements of this story. Considering that the subject of the present study is the study of this story based on the theories of Joseph Campbell, two studies related to this subject are referred to: an applied studied following the theory; 2. a study entitled "The hero's journey in the story of Hamam Badgard based on Campbell and Jung's analyses which tries to connect the necessity of the hero's journey with the human needs for psychological development.
Objectives, questions, and hypotheses
The current study analyzes the story of Silent City based on Campbell's mythical theory of "Heroic Journey" and aims to see to what extent the story of Silent City, with different stages of "Heroic Journey", matches with Campbell's theory? The premise of the article is that the journey pattern of Campbell's hero and its various stages have a specific overlap with the rawness, experience, and maturity of the hero in the story of Silent City.
The protagonist of this story travels along the sea with the colt following the call of a wise, who seeks special land from an unknown land to heal the eyes of the king. At the beginning of the journey, the hero picks up a feather from a spring, and then, when he reaches a dark and silent city, he lights it. The city lights up. He is taken to the palace. At the request of his daughter, the king asks the hero for three things: 1. Chicken, 2. Cage, and 3. Forty horses. During the next forty days, the hero travels to a distant land to accompany the sea to meet the king's wishes. In one of the journeys, the fairy king's daughter accompanies the hero. The king asks the hero to stay silent in the city forever; but the hero does not accept it because he has to take special soil with him to heal his father's eyes. At the end of the story, after healing his father's eyes and encountering his brothers' jealousy, he returns to the silent city and marries the king's daughter. According to the archetypal stages of the hero's journey, the stages of the hero's journey in this story are analyzed based on Campbell's theory.
Departure (invitation to start the journey, rejection of the invitation, occult help, crossing the first threshold, and whale belly)
In this story, the blindness of the king and the coming of the wise are signs of invitation to travel and movement, and making the younger boy aware. The little boy's disregard for Hakim's call at first, as well as his father's dissatisfaction, can be equated with "rejecting the invitation." In the story of the silent city, we see that the sea is with the hero as an unseen aid and inhuman helper from the beginning to the end of the journey. As the guardian of the threshold, the sea urchin forbids him to remove the springs to protect them; but the hero crosses the threshold and reaches the silent city. This city is actually the stage of the whale's abdomen considering the stages of Joseph Campbell's departure.
The rite of atonement (test road, meeting with Goddess, Gods, and lord of two worlds)
Upon entering the king's palace, the hero must pass three important tests: 1. bringing a chicken, which is a symbol of the human soul and spirit, 2. Bringing a cage, which is a symbol of the human body and spirits, and 3. Bringing a horse of forty ponies, which is a symbol of the devil. Accomplishing these missions, he becomes a worthy hero, a carpenter of a princess or a goddess, and finds a godly existence. He becomes like a lord who wanders with ease without hesitation in both the material and transcendental worlds.
Return (refusal to return, crossing the threshold of return, extraterrestrial savior, ultimate achievement, reconciliation and harmony with the father, and liberation and freedom)
The protagonist of this story does not accept the king's request to stay in the silent city and remembers that he was looking for soil to heal his father's eyes, so he must return. He steps into darkness from the material and earthly world, and then goes to the transcendental land and paradise. After that, he returns to the material world with the solution of life and the final blessing. The "fairy" who came from a transcendental land with the hero is like a savior who saves him from the clutches of the earthly wicked. The ultimate achievement of the hero is the light of life and the spirit of life for the silent city, and the solution of light for the king's eyes. The hero of the story, successfully completing the cycle of departure, arrival, and return, is now ready to take on the difficult responsibilities of life like a father. But since the protagonist of this story is not dependent on his father's successor, he leaves the city silently and without any dependence, and because of this trust, he finally achieves everything.
Departure (invitation to start the journey, rejection of the invitation, occult help, crossing the first threshold, and whale belly)
In this story, the blindness of the king and the coming of the wise are signs of invitation to travel and movement, and making the younger boy aware. The little boy's disregard for Hakim's call at first, as well as his father's dissatisfaction, can be equated with "rejecting the invitation." In the story of the silent city, we see that the sea is with the hero as an unseen aid and inhuman helper from the beginning to the end of the journey. As the guardian of the threshold, the sea urchin forbids him to remove the springs to protect them; but the hero crosses the threshold and reaches the silent city. This city is actually the stage of the whale's abdomen considering the stages of Joseph Campbell's departure.
The rite of atonement (test road, meeting with Goddess, Gods, and lord of two worlds)
Upon entering the king's palace, the hero must pass three important tests: 1. bringing a chicken, which is a symbol of the human soul and spirit, 2. Bringing a cage, which is a symbol of the human body and spirits, and 3. Bringing a horse of forty ponies, which is a symbol of the devil. Accomplishing these missions, he becomes a worthy hero, a carpenter of a princess or a goddess, and finds a godly existence. He becomes like a lord who wanders with ease without hesitation in both the material and transcendental worlds.
Return (refusal to return, crossing the threshold of return, extraterrestrial savior, ultimate achievement, reconciliation and harmony with the father, and liberation and freedom)
The protagonist of this story does not accept the king's request to stay in the silent city and remembers that he was looking for soil to heal his father's eyes, so he must return. He steps into darkness from the material and earthly world, and then goes to the transcendental land and paradise. After that, he returns to the material world with the solution of life and the final blessing. The "fairy" who came from a transcendental land with the hero is like a savior who saves him from the clutches of the earthly wicked. The ultimate achievement of the hero is the light of life and the spirit of life for the silent city, and the solution of light for the king's eyes. The hero of the story, successfully completing the cycle of departure, arrival, and return, is now ready to take on the difficult responsibilities of life like a father. But since the protagonist of this story is not dependent on his father's successor, he leaves the city silently and without any dependence, and because of this trust, he finally achieves everything.
The journey pattern in the story of Silent City, like the journey of most mythical heroes in a circular round trip, completes the process of individuality and self-awareness of the hero. The main character of the story, in the course of telling the story, becomes a hero who achieves inner freedom and liberation with the help of his helper - the sea and the fairy. The story of Silent City, addresses the inner levels of the human psyche, and subconscious - the little son of the family - and the use of psychoanalytic symbols and codes showed a complete form of paying homage to the hero's journey. In this story, while showing the overlap and application of the archetype of Campbell's "Hero's Journey", the hero's journey in the context of numerous and complex social and psychological obstacles and tests, achieves ontological knowledge and ultimately discovers love.
Volume 9, Issue 4 (Fall 2023)
Abstract
Aims: Hidden fungal infections may lead to errors in blood cell counts and inappropriate treatment selection with serious consequences in many patients. This study aimed to evaluate the results of two automated blood cell counters Sysmex-X 500 and KX-21 in samples containing Candida albicans and Candida glabrata.
Materials & Methods: In this study, 144 blood samples of O- blood type were examined in the presence and absence of C. glabrata and C. albicans fungi at different concentrations by two automated blood cell counters Sysmex-X 500 and KX-21 in Lorestan University of Medical Sciences in 2017. Fungal samples were prepared at a concentration of 0.5 McFarland, equally added to the blood samples, and read by Sysmex-X 500 and KX-21.
Findings: The average number of erythrocytes, leukocytes, and platelets read by Sysmex-X 500 and KX-21 devices increased in the presence of both fungal samples compared to the primary samples. In addition, the number of lymphocytes, neutrophils, and monocytes read by Sysmex-X 500 and KX-21 devices in the presence of fungal samples was significantly higher compared to the primary samples (p< .05). The increase in mean blood cell counts in the presence of both fungal samples was significantly higher in X 500 than in KX-21 (p< .05).
Conclusion: This study results showed that among these two devices, the Sysmex-X Series 500 device showed less variation compared to the actual values of blood cells. The use of this device seems to reduce measurement error in blood cell counting.
Materials & Methods: In this study, 144 blood samples of O- blood type were examined in the presence and absence of C. glabrata and C. albicans fungi at different concentrations by two automated blood cell counters Sysmex-X 500 and KX-21 in Lorestan University of Medical Sciences in 2017. Fungal samples were prepared at a concentration of 0.5 McFarland, equally added to the blood samples, and read by Sysmex-X 500 and KX-21.
Findings: The average number of erythrocytes, leukocytes, and platelets read by Sysmex-X 500 and KX-21 devices increased in the presence of both fungal samples compared to the primary samples. In addition, the number of lymphocytes, neutrophils, and monocytes read by Sysmex-X 500 and KX-21 devices in the presence of fungal samples was significantly higher compared to the primary samples (p< .05). The increase in mean blood cell counts in the presence of both fungal samples was significantly higher in X 500 than in KX-21 (p< .05).
Conclusion: This study results showed that among these two devices, the Sysmex-X Series 500 device showed less variation compared to the actual values of blood cells. The use of this device seems to reduce measurement error in blood cell counting.
Volume 10, Issue 2 (10-2020)
Abstract
Two questions of “What is the main competitive advantage of success in business?” and “How an organization can gain a distinctive competitive advantage and survive?” have been critical questions raised for many years among organizations and businesses. Organizations are required to identify, recruit and foster talented individuals in order to optimize their own capacity in achieving business outcomes and build a competitive advantage in the future. Thus; priore to everything else, existence of some components is of utmost importance for designing and implementation of talent absorbing organizations, in order to absorb top talents. This study is of applied purpose and descriptive in nature. The statistical population is comprised of 26 top executives in public companies located in Shiraz. After reviewing the research literature and consulting experts, 22 important components were identified in three dimensions: "strategic", "maintenance" and "organizational". Then, the obtained components were evaluated using Importance Performance Analysis. The results indicated that the "patience" component of the strategic dimension and "personal brand improvement and promotion" and "behavioral and spiritual rewards" components from the maintenance dimension and the "mission and purpose" component of the organization dimension were in the first region of the IPA matrix, with particular attention to enhancing organizational appeal.
Volume 13, Issue 61 (3-2026)
Abstract
This article employs a descriptive-analytical method to examine the fairy tale "King Ibrahim and the Daughters of the King of Egypt," a folktale from Lorestan, based on Jungian archetypal analysis. The overall structure of the story initially points to the dominance of the masculine principle and the absence of the feminine element, and ultimately shows how the absent feminine emerges and reflects the four psychological functions of humans (thinking, feeling, sensation, and intuition) through the characters. The death of the king and the succession of the youngest son symbolize the need for psychological renewal, and the anima is considered a bridge to the deeper unconscious for achieving psychological wholeness. The results indicate that the roles and events of the story symbolically reveal the path to achieving the higher Self.
Introduction
Fairy tales are full of symbolic mysteries that represent the contents of the human unconscious and demonstrate the individuation process through the archetype of the hero. "The wonder is that the driving force of the creative core within resides in the heart of small fairy tales. It's as if the taste of the ocean is summarized in a small drop and the secret of life in the egg of an insect" (Campbell, 2020, p. 15). This article, using a descriptive-analytical method, seeks to investigate whether the tale of "King Ibrahim and the Daughters of the King of Egypt" has the capacity for Jungian archetypal analysis. The article's premise is that this tale has the capacity to represent the totality of the human psyche, that is, the "Self," and the underlying themes of this tale represent the archetypes of the collective unconscious.
Research Background
The analysis of archetypal symbols using the Jungian method has been conducted in studies such as "The Hero's Journey in the Wind Bath" (2013) and "Archetypal Criticism of the Dervish in Nush Afarin Gohartaj" (2024); however, the tale of King Ibrahim and the Daughters of the King of Egypt has not been examined from any perspective so far.
Theoretical Framework
Jung's archetypal approach considers the collective unconscious to contain archetypes that reside within the waves of the unconscious complex. The ego is a sensitive point between the conscious and the unconscious, and its transformation is necessary for a real confrontation with the unconscious. The ego is the smaller reference point, and the "Self" is the larger reference point; the Self needs awareness and connection with the ego for transformation.
Discussion and Review
By studying the fairy tale "King Ibrahim and the Daughters of the King of Egypt" and analyzing its archetypes, the multifaceted functions of the human psyche can be recognized. This story is about a king who calls upon his three sons to fight a demon after his death. The youngest son undertakes this fight and eventually weds the princess.
The Analysis of the Tale of "King Ibrahim and the Daughters of the King of Egypt" based on the Von Franz Method consists of four stages:
1.Timelessness and Placelessness: The beginning of the story without time and place indicates the collective unconscious.
2.Characters: The characters in the story are initially four masculine figures, but in the end, balance is achieved with three masculine and three feminine characters.
3.Naming the Issue: The king, on the verge of death, asks his sons to guard his tomb against a demon for three nights, which is a test for choosing a successor.
4.Ups and Downs Archetypal Themes in the Story: This includes the death of the king, the disobedience of the two brothers, the victory of the youngest brother over the demons, the discovery of the daughters of the King of Egypt, and marriage at the end of the story.
King with Three Sons
The story begins with a king and his three sons, with female characters initially absent. This symbolizes the dominance of the masculine element and the necessity of recovering the feminine element in the hero's psyche. The protagonist's subsequent search for the three daughters of the Egyptian king represents an attempt to regain the feminine principle and achieve psychological balance.
Renewal of the King Through Death and Succession of the Youngest Son
In this story, the king symbolizes the "Self" and the regulator of the unconscious mind. However, due to age and inability, his death signifies the need for psychological rebirth. The succession of a young, creative force breathes new life into the unconscious mind.
The Hero
After the king's death, the youngest son becomes the symbol of the hero and the Self, seeking Eros, or the element of feeling, for his individual development. Initially, he represents the ego, which, after a symbolic death (sleeping in a dark tunnel), enters the unconscious, battles the demon (symbolizing unconscious complexes), and achieves the inner strength of a hero.
The Battle with the Demon and the Demon's Defeat
The fact that the king summons his sons to battle the demon upon his death is because he feels the need for the rebirth of the Self. He wants to create a new Self with heroic qualities at the vital center of human governance. The hero's battle represents the archetype of the ego's victory over regressive forces (Jung, 1999, pp. 175-176).
The Black, White, and Yellow Horses
Usually, the element absent in its human form in the story later appears in another form (Von Franz, 2018, p. 262). In the story, three horses of different colors appear, symbolizing different stages of psychological development. The black horse represents the beginning of instinctual awakening; the white horse represents purity and instinctual control; and the yellow horse symbolizes the achievement of awareness and perfection.
Jumping Over and Circling the Tunnel
The hero's act of jumping over the tunnel to obtain the daughters of the Egyptian king symbolizes the crossing of a difficult stage and the connection between the unconscious and the conscious. Circling the tunnel signifies readiness for this psychological leap and confrontation with the unconscious.
Marriage with the Daughters at the End of the Story
Marriage in stories is a symbolic image of the wholeness of the human psyche. The ending of this story is a demonstration of obtaining the anima, the feminine element of the male psyche, and ultimately achieving the perfection of the human psyche.
Conclusion
The results of this research show that the story "King Ibrahim and the Daughters of the King of Egypt," using numerous Jungian archetypes, presents a symbolic path for character development. By overcoming various tests, the main character conquers unconscious forces and achieves psychological wholeness. This analysis demonstrates that fairy tales are important tools for understanding the unconscious and the process of human psychological growth.
References
Campbell, J. (2020). The Hero with a thousand faces (translated into Farsi by Sh. Khosropanah). Gol-e Aftab.
Jung, C.G. (1999). Man and his symbols (translated into Farsi by by M. Soltanieh). Cheshmeh.
Von Franz, M.L. (2018). Interpretation of fairy tales and Anima and Animus in fairy tales (translated into Farsi by M. Sarratshedari). Mehr Andish.
Introduction
Fairy tales are full of symbolic mysteries that represent the contents of the human unconscious and demonstrate the individuation process through the archetype of the hero. "The wonder is that the driving force of the creative core within resides in the heart of small fairy tales. It's as if the taste of the ocean is summarized in a small drop and the secret of life in the egg of an insect" (Campbell, 2020, p. 15). This article, using a descriptive-analytical method, seeks to investigate whether the tale of "King Ibrahim and the Daughters of the King of Egypt" has the capacity for Jungian archetypal analysis. The article's premise is that this tale has the capacity to represent the totality of the human psyche, that is, the "Self," and the underlying themes of this tale represent the archetypes of the collective unconscious.
Research Background
The analysis of archetypal symbols using the Jungian method has been conducted in studies such as "The Hero's Journey in the Wind Bath" (2013) and "Archetypal Criticism of the Dervish in Nush Afarin Gohartaj" (2024); however, the tale of King Ibrahim and the Daughters of the King of Egypt has not been examined from any perspective so far.
Theoretical Framework
Jung's archetypal approach considers the collective unconscious to contain archetypes that reside within the waves of the unconscious complex. The ego is a sensitive point between the conscious and the unconscious, and its transformation is necessary for a real confrontation with the unconscious. The ego is the smaller reference point, and the "Self" is the larger reference point; the Self needs awareness and connection with the ego for transformation.
Discussion and Review
By studying the fairy tale "King Ibrahim and the Daughters of the King of Egypt" and analyzing its archetypes, the multifaceted functions of the human psyche can be recognized. This story is about a king who calls upon his three sons to fight a demon after his death. The youngest son undertakes this fight and eventually weds the princess.
The Analysis of the Tale of "King Ibrahim and the Daughters of the King of Egypt" based on the Von Franz Method consists of four stages:
1.Timelessness and Placelessness: The beginning of the story without time and place indicates the collective unconscious.
2.Characters: The characters in the story are initially four masculine figures, but in the end, balance is achieved with three masculine and three feminine characters.
3.Naming the Issue: The king, on the verge of death, asks his sons to guard his tomb against a demon for three nights, which is a test for choosing a successor.
4.Ups and Downs Archetypal Themes in the Story: This includes the death of the king, the disobedience of the two brothers, the victory of the youngest brother over the demons, the discovery of the daughters of the King of Egypt, and marriage at the end of the story.
King with Three Sons
The story begins with a king and his three sons, with female characters initially absent. This symbolizes the dominance of the masculine element and the necessity of recovering the feminine element in the hero's psyche. The protagonist's subsequent search for the three daughters of the Egyptian king represents an attempt to regain the feminine principle and achieve psychological balance.
Renewal of the King Through Death and Succession of the Youngest Son
In this story, the king symbolizes the "Self" and the regulator of the unconscious mind. However, due to age and inability, his death signifies the need for psychological rebirth. The succession of a young, creative force breathes new life into the unconscious mind.
The Hero
After the king's death, the youngest son becomes the symbol of the hero and the Self, seeking Eros, or the element of feeling, for his individual development. Initially, he represents the ego, which, after a symbolic death (sleeping in a dark tunnel), enters the unconscious, battles the demon (symbolizing unconscious complexes), and achieves the inner strength of a hero.
The Battle with the Demon and the Demon's Defeat
The fact that the king summons his sons to battle the demon upon his death is because he feels the need for the rebirth of the Self. He wants to create a new Self with heroic qualities at the vital center of human governance. The hero's battle represents the archetype of the ego's victory over regressive forces (Jung, 1999, pp. 175-176).
The Black, White, and Yellow Horses
Usually, the element absent in its human form in the story later appears in another form (Von Franz, 2018, p. 262). In the story, three horses of different colors appear, symbolizing different stages of psychological development. The black horse represents the beginning of instinctual awakening; the white horse represents purity and instinctual control; and the yellow horse symbolizes the achievement of awareness and perfection.
Jumping Over and Circling the Tunnel
The hero's act of jumping over the tunnel to obtain the daughters of the Egyptian king symbolizes the crossing of a difficult stage and the connection between the unconscious and the conscious. Circling the tunnel signifies readiness for this psychological leap and confrontation with the unconscious.
Marriage with the Daughters at the End of the Story
Marriage in stories is a symbolic image of the wholeness of the human psyche. The ending of this story is a demonstration of obtaining the anima, the feminine element of the male psyche, and ultimately achieving the perfection of the human psyche.
Conclusion
The results of this research show that the story "King Ibrahim and the Daughters of the King of Egypt," using numerous Jungian archetypes, presents a symbolic path for character development. By overcoming various tests, the main character conquers unconscious forces and achieves psychological wholeness. This analysis demonstrates that fairy tales are important tools for understanding the unconscious and the process of human psychological growth.
References
Campbell, J. (2020). The Hero with a thousand faces (translated into Farsi by Sh. Khosropanah). Gol-e Aftab.
Jung, C.G. (1999). Man and his symbols (translated into Farsi by by M. Soltanieh). Cheshmeh.
Von Franz, M.L. (2018). Interpretation of fairy tales and Anima and Animus in fairy tales (translated into Farsi by M. Sarratshedari). Mehr Andish.
Volume 21, Issue 2 (9-2017)
Abstract
Although at some period of history some religious scholars believed religion was the reason for backwardness of communities, divine religions are drivers for individual and social capital accumulation and improving economic, cultural and social community. Therefore, religion can be considered in two dimensions of individual religious capital and social religious capital, which can be resulted in development of society as a motivating factor. The purpose of this study was to investigate the religious capital impact on organizational citizenship behavior. The population consisted of 270 employees of Social Security Organization in Isfahan. The sample size of 159were determined randomly and according to the Grjsy and Morgan. For data gathering religious capital and organizational citizenship questionnaire was used. Validity and reliability of questionnaire confirmed using content validity and Cronbach's alpha reliability coefficient of respectively 82.0, 76/0. For testing hypotheses Structural equation modeling using Amos software was conducted. Results showed that the religious capital has significant impact on organizational citizenship behavior with path coefficient of 0.46. Subsidiary hypothesizes of religious capital factors (include rulings, beliefs and morality) impacts on corporate behavior were significant with path coefficient of 0/52, 0/39 and 0/47 respectively.
Mr. Ramin Sepahvand, Dr Ali Sayehmiri, Mrs. Asma Shirkhani,
Volume 21, Issue 3 (Autumn 2021 2021)
Volume 21, Issue 3 (Autumn 2021 2021)
Abstract
In recent years, economic complexity has played an important role in explaining and revealing the latent facts of the difference in economic growth among the poor and rich countries. In this study, first the effect of economic complexity on environmental performance is investigated in 18 countries of Middle East and North Africa(MENA) using two-stage least squares regression(2SLS) method during 2002-2018. Then, the Environmental Kuznets Curve hypothesis is examined in these countries. The results show an inverse and significant relationship between economic complexity index and environmental performance index, so that by increasing one unit of economic complexity index, environmental performance index decreases by more than 7 units. In addition, the results show that there is a positive relationship between per capita income and environmental performance index, while per capita income square has an inverse relationship with environmental performance index, so Kuznets hypothesis about these countries is not confirmed. Finally, the results indicate a positive relationship between population, urbanization, corruption control, agriculture and trade with environmental performance, while industrialization and education have a negative relationship with environmental performance in the MENA countries.
Volume 24, Issue 2 (6-2020)
Abstract
The nature of government agencies and the inflexible bureaucracies that govern them have led to more and more restrictions on managers and it has made them only law enforcement agencies performers. In cases where managers intend to exercise their managerial discretion, political skill and assertiveness help them to ignore existing laws with benevolent intentions and increase organizational benefit. The main purpose of the present study is to investigate the effect of managers' political skills on Pro-social rule breaking with regard to the mediating role of assertiveness in government agencies. The present study is an applied in terms of purpose and in terms of data collection is descriptive-survey method and is correlation type and is specifically based on the structural equation model. The statistical population of the study includes all senior and middle managers of governmental organizations of Ilam province with 280 persons. 162 samples were selected for sampling by using Morgan table. The sampling method in this study is simple random sampling. Questionnaire was also used for data collection. Visual PLS software was used to analyze the data. The results show that managers' political skills have a positive and significant effect on Pro-social rule breaking due to the mediating role of assertiveness in Ilam government agencies. Also, the dimensions of managers' political skills have a positive and significant effect on pre- social law-breaking in government organizations in Ilam province.
| Page 1 from 1 |