The Semiotics of Non-verbal Communication in Harb ul-Kalb el-Thaniya

Authors
1 PhD graduate from the Department of Arabic Language and Literature at Shahid Madani University, Azerbaijan, Iran
2 Professor, Department of Arabic Language and Literature, Azarbaijan Shahid Madani University, Azarbaijan, Iran
3 Professor, Department of Arabic Language and Literature, College of Arts and Humanities, Tarbiat Modarres University, Tehran, Iran
4 Professor, Department of Arabic Language and Literature, Faculty of Arts and Humanities, Shahid Madani University, Azerbaijan, Iran
Abstract
Signs are important tool for conveying messages and consequently meaning in a wide range of dimensions in human life. Semiotics, by deciphering the signs in various phenomena, has has contributed to the explaination and identification of signs in human life. Ebrahim Nasrollah has written numerous literary works which have been warmly received in prestigious festivals and falls. For instance, the writer has won the Arab Poker Prize for Harb al-Kalb al-Thaniyah. This study draws on semiotics in order to examine the representation and classification of non-verbal behavior in this novel. In this fantasy novel, which deals with fear and anxiety, the writer has used semantic fields related to anger, anxiety, fear and surprise. The author has also a special ability in characterization and staging as he uses various elements to create a terrifying and anxious atmosphere.

It is observed that the author has used 135 non-verbal cues in this novel, with replacement and emphasis respectively as the most and least frequent ones. The results indicate that the speaker plays the most important role in conveying the meanings of non-verbal cues. The novelist has used different semantic domains in various situations. Anger and, consequently, shouting is one of the most prominent themes used in this novel. The fear and anxiety about being like each other fills people with hatred. In addition to these cases, Rashid's love for his wife is an insatiable one. In different parts of the story, thinking also has an imprtant role. Surprise is the other element that permeates the novel. It is observed that Nasrallah has a special capabiltity in inviting the audience to read the novel given his ability in characterization and staging.
Keywords

Ahmadi, your door. (1387). Sakhtar and interpretation of the text. Tehran: Center.
Ibn Abi Talib, Shams al-Din Muhammad. (2005). Politics of Physiognomy. Beirut: Scientific Books House.
Pahlwannejad, Mohammad Reza. (1386). "Girkalami and Nashanashanasi Connections of Bodi Movements", Zaban and Zabanshanasi. Volume 3, Number 6. pp. 34-13.
Pease, Alan. (1387). Zban hull (Rahnmay, the expression of hull movements). Translated by Saeed Zanganeh, 3rd Edition, Tehran: Janan.
Pease, Alan Barbara. (2008). The sure reference in body language, Riyadh: Jarir Bookstore.
Hakimara, Muhammad Ali. (1384). Retirees' engagements, granna and reporting. Tehran: SMT.
Disagreement, Jalul. (2019). “Non-verbal Communication Channels in the Noble Qur’an, Its Signs and Impact,” Al-Ma’ayar Journal, Vol. 23, No. 45, pp. 237-210.
De Saussure, Ferdinand. (1387). Dorۀ Zabaneshnasi Hamghani. Translated by Cyrus Safavi, Tehran: Hermes.
Rigmond, Virginia. B and James. bad. McCroskey. (1388). Non-verbal Rftarhai Rotate myanfardi links (non-verbal links lesson). Translated by Fatima Al-Sadat Al-Mousawi and Jila Abdulhapur, under the auspices of Gholamreza Azari, 2nd Edition, Tehran: Danjah.
Sharifi, Syed Mahdi and Muhammad Mahdi Ferjian. (1398). «Parsi the effect of the de-factor of deleting non-verbal links and sending dir moment pyam, ber friend transmission of pyam der pyamrsanhai mobile. Readings of Rasaneh Nween, Volume 5, No. 19. pp. 61-84.
Damran, Muhammad. (1382). Daramdi Bar Nashanashanasi. Tehran: a story.
Ghafari, Saeed. (1381). Gami Published the literature of Kodak and Noguan. Tehran: Debish.
Farhanki, Ali Akbar. (1375). Non-verbal associations are used to make use of movements and harbor them. Meybd: Free Islamic University.
Giroud, Pierre. (1380). nashanashanasi. Translated by Muhammad Nabawi, Tehran: Ake Publishing.
McCarrick, Irina Rima. (1384). Danshanameh, a contemporary literary theory. Translated by Mehran Mohajer and Muhammad Nabawi, Tehran: AKH.
Moussa, Muhammad Al-Amin. (2003). Non-verbal communication in the Holy Quran. Sharjah: House of Culture and Information.
Nabih, Youssef Ould. (2017). Characteristics of verbal and nonverbal communication among Arab youth in social media, Facebook as a model. Linguistics Journal, Vol. 24, No. 2, pp. 293-267.
Nasrallah, Ibrahim. (2016). The second dog war. Beirut: Arab House for Science Publishers.
Hargey, On, Kristin Sanders and David Dixon. (1377). My social skills, the links of Mianfardi. Translated by Khashayar Beki and Mehrdad Firouzbakht, Tehran: Rushd.
Hamadani, Mustafa. (1398). "Hungarian and Geometric Theory of Non-verbal Correlation, Turning Points Agaz of Islamic Dronverhangi Connections". Faslnameh, Najman Iranian Farhangi readings and connections. Session 15, Shamara 57, pp. 321-289.
Yaghmour, Sulaf Shahabuddin. (2019). nonverbal communication in verbal communication; Applied Models and College Statements, Master's Thesis, Palestine: Birzeit University.
Korte, Barbara. (1997). Body Language in Literature. Canadian Cataloging in Publication Data.
Alipur Malabashi, Yaur. (1389). “Inscription Najah Dar Social Engagement”, and Social Engagement Communications, last vision 12/12/1399 AH.http://ertebatmosbat.blogfa.com/post/16.