شهریار شاعری ساختار گرای عاملیت پسند

Purpose: Undoubtedly, Master Mohammad Hossein Shahriar is one of the most prominent poets of contemporary Iran, whose works have played a significant role in the development of Persian and Azerbaijani poetry. Through composing deeply expressive, meaningful, and intellectual poems, he successfully established a bridge between tradition and modernity. Among his vast corpus, two epic poems—Heydar Baba-ye Salam and Sahandiyeh—hold a distinguished position, as each reflects the poet’s cultural, emotional, and social identity, acting as two foundational pillars in his literary and intellectual persona. Both works, named after mountains in the Azerbaijan region, mirror each other and collectively reveal Shahriar’s grandeur, dynamism, and depth of thought. The main objective of this study is to provide a comparative analysis of these two poems from the perspectives of structuration theory and the concept of agency, in order to clarify how Shahriar navigates the cultural and social structures of his time and, while influenced by them, remains an active, creative agent capable of redefining and transforming these frameworks.

Methodology: This study employs a qualitative approach, with literary text analysis as the primary method. Initially, the rationale for selecting the hermeneutic method is clarified, and the essential steps of hermeneutic analysis—including text identification, understanding the cultural and social context, and extracting both explicit and implicit meanings—are explained. Subsequently, the fundamental concepts of structuralist theory, particularly hidden systems, codes, and cultural norms that shape meaning, are examined. Following this, by integrating this perspective with the theory of agency, the poet’s position as a historical, active, and creative agent is analyzed. Data were collected through a close reading of the two selected poetic works and a comparative examination of their linguistic, thematic, cultural, and psychological components, in a manner that makes the interaction between the poet’s subjectivity and the objectivity of social and cultural structures explicit.

Findings: The analysis reveals that in Heydar Baba-ye Salam, Shahriar adopts an emotional and nostalgic perspective toward the past, with cultural and traditional structures exerting a dominant influence. The poet reflects collective identity and local values through memory and longing, demonstrating a certain acceptance of social and cultural structures. Conversely, in Sahandiyeh, Shahriar’s agency is more pronounced; he transcends restrictive boundaries, expresses his creative capacities, and, emerging from traditional frameworks, and constructs a renewed poetic world. This contrast illustrates a transformation in the poet’s thought and language—from dependence to liberation, from regret to hope, and from mere repetition of tradition to cultural reinvention.

Conclusion: The comparative analysis of these two works demonstrates that a profound understanding of Shahriar’s intellectual and artistic world is only achievable through the simultaneous study of both poems. In Heydar Baba-ye Salam and Sahandiyeh, Shahriar successfully balances tradition and innovation, establishing an equilibrium between structure and agency. While remaining faithful to his cultural and ethnic roots, his individual creativity and poetic agency generate a renewed understanding of humanity, society, and identity. This capacity for innovation explains the enduring influence and resonance of his works across generations, indicating that Shahriar is not merely a reflector of his time, but a creator of meaning and culture in contemporary Iranian poetry.