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Abstract:
Relying on the dramatic effects and all cultural potentials of Iranian old and poular literature, this paper aims to deal with the possibilities to contemporarize them for new media productions. Literature is one of the most prominent icons of Iranian rich culture. A notable part of Iranian literature is composed of folklores and popular narratives, which are genuinely full of novel themes and authenticated knowledge to be adapted into film and TV series. The present research will show why exactly Iranian contemporary film-makers and play writers, despite the existing large culrual legacy, have failed so far to apply the potential capabilities. Using a pathological approach to the historical discontinuities happened during the evolution of dramatic functions of Persian old narratives, this study attempts to present a qualitative assessment of these literary art works. After reconsidering the most significant elements of Iranian popular narratives, the paper goes then to propund some common ignored challenges concerning the "adaptation" techniques for media productions. Finally, we would describe a typical narrative of Iranian folklore by which a practical method for new possible adaptation for Iranian TV drama might be provided.

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This paper analyzes communicative style of dialogues in Akbar Radi’s Melody of Rainy City (1998), using Grice’s ‘cooperative principle.’ The word ‘Gilan’, the name of the main character of the Melody of Rainy City, refers to a female name and also a province in the northern Iran. The play reveals the contradictions which can be naturally seen in the gap between the traditional culture and the imposing elements of modernity. Examining the cultural differences of characters, this paper deals with their hesitation to defend or dispose their individual values. Gilan’s nervous instability symbolizes the cultural chaos the province is facing. She is the young girl of an old caretaker who works for an aristocratic family. Gilan is in love with a youngguy who has just completed his academic education and returned home from the West. The socio-political debates of family members during their daily talks and their quarrels over the legacy of father, basically, have made these cultural gaps to be largely explicit. By using a cultural approach for the analysis of the relationship between characters, this article reveals how these paradoxical behaviors have been especially prevalent among the middle class of Iranian society. This paper finally presents a stylistic reading of dramatic dialogues as the conversational behavior of social characters.

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Abstract
This paper aims to examine the major effects of popular culture of folklore culture in the production process of Iranian dramatic literatureand studying the solutions for localizing the literature. This interdisciplinary study, tries to discuss the effective roll of folklores roll of developing Indigenous patterns of creative writing for the dramatic arts. Hamid Amjad, as one of the Iranian contemporary dramatists, uses various aspects of folk culture in create and representing dramatic world, and his works are proper example for research for studying some factors such as
language and tone, beliefs and customs, behaviors and subjects, and common signs of Iranian folklore culture.
This study is organised with gathering library data and the method of direct expose of dramatic texts, and with analytical method tries to determine the potential of Iranian folklore culture in organizing the ideas and realize them using techniques of playwriting. Findings of this research shows that some of the most important indexes of Iranian folklore culture, like folk tales, folk feasts and folk language was attend in creating dramatic texts by Hamid Amjad. Comparative comparison with some dramatic concepts and elements, like characterizations, subject, creating folk spaces and native language and culture, shows the different aspects of this usage. finally, research shows that using the elements from folklore

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The Dialogic beats make up a significant portion of a play as concrete manifestations of language paying attention to reader’s mind. This paper aims to study on features of linguistic arrangements find an answer for the main research question i.e. analysis of Dialogic beats in “technique of playwriting” by Mohammad Yaghoubi and their function in linguistic structure in discussed samples. The theoretical framework derived from linguists’ ideas in field of literature and drama such as Paul C. Castagno and Vimala Herman enables qualitative analysis of samples and achieving objectives of the research. The research method is descriptive – analytical. The findings suggest the fact that Yaghoubi, as one of the Iranian contemporary playwrights, uses different arrangements in writing dialogue and applies dialogic beats in wide levels of linguistic and meta-linguistic implications as a mean for “emphasis”, “suspension”, “interruption” and also effecting on ending methods of the work. The difference is that function and the way of using these linguistic arrangements has been more specific and more harmonic with the theme of work.

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In this research, it has been attempted to investigate how the point of view in story and drama is perceived. For this purpose, two case studies are considered: the short story Snail Cracker (by Shahryar Mandanipour) and the play “Hovel of Trauma& Agony"(by Mahmoud OstadMohammad). The similarity between two case studies is the fact that in both, the audience finds out viewpoint of absent characters, through the statements of present figures in the story and drama worlds. To understand how it works, a combination of the linguistic approaches of McIntyre, based on “Deictic Shift” and Ryan's notion of “Possible Worlds” are adopted as the theoretical framework of the study. The main problem of the article is to discover narratological capabilities of the point of view in creating dramatic or narrative hidden spaces. The main goal of  this article is to investigate the construction process of the absent character's viewpoint in the main scene of the events. The research findings are being analyzed based on the narratological indices of McIntyre and Ryan. Research methodology is descriptive –analytic. The results reveal that despite discrepancies between the story and drama worlds, they have some features in common: their figures can develop narratological perspectives and absent persons' viewpoint through linguistic markers which effect on the dialogues, they are also able to influence on assumed audience’s (reader’s) perception.

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Discourse space is a key element in conveying concepts in a play text. This article will look forward to answer this question how metaphors could be used in discourse about social and historical problems and their usage in play texts as a linguistic form. Hence we will use George Lakoff and Zoltan Kovecses views and then we will show how metaphors which are the building blocks of Language and Culture,  are used to help form the discourse space. Lakoff and Kovecses look to discourse space, as a result of interaction between mind, body and type of the culture that interactors live within. Hence in a play text, we will face a complex interaction between writer’s / audience mind in one hand, and experience and physical and mental abstraction on the other hand. Also the context where the play text is formed in, and the context where it is comprehend, are the key elements. This article will show how by using metaphors and cultural and historical contexts, Akbar Radi has managed to create a complex and deductive discourse space in Ofool text. So at first, we are facing linguistic metaphors which act in text structures (dialogues, atmospheres and characterizations), and in higher level, we are facing conceptual metaphors which act by making connection between play text origination and audience experiences that merge contextual discourse space into audience mind space which will result in a new discourse space.

Discourse space is one of the key elements in conveying concepts in any dramatic text. This article seeks to answer the question of how metaphors can be the subject of discourse on social and historical issues and what function they play in the play as a linguistic form.
Based on this statement, we have used the ideas of George Lakoff (1941) and Zoltan Kovecses (1946) and shown how metaphors, which are rooted in language and culture, help to shape the space of discourse. Lakoff and Kovecses see the space of discourse as the result of an interaction between the mind, body, and cultural context in which actors are present.
Thus, in a Dramatic text, we are faced a combination of the interaction between the writer's mind and the audience, as well as both physical and mental experiences and abstractions. Also, the context in which the play is formed and the context in which the play is understood are an essential element.
The results obtained in this article show that Akbar Raadi, using metaphors and cultural and historical contexts of the text, has created a multi-discourse and inferential atmosphere in the Ofool Play.
In this way, on one level we are confronted with linguistic metaphors that operate in the structure of the text (dialogues, atmosphere and characterization), and on a higher level we are dealing with conceptual metaphors that operate through the relationship between the objectivity of the play and the audience's experiences. It integrates the text into the audience's mind and creates a new discourse.
One of the contexts of discourse is culture. Culture is a set of our shared understanding of the world, and frameworks form a major part of that understanding.
Based on the results obtained in this study, frameworks have emerged from the interaction of metaphors and structure our perception of events. Metaphor in meta-historiography is not an array or literary industry, but a linguistic and discourse capacity.
In this respect, we are faced two spectrums of metaphor that represent one category of non-linguistic concepts (related to context and culture) and the other category of linguistic concepts (discourse space).
In the play entitled “ofool” by Akbar Radi , the native context and culture of Narestan are considered, by default. On the other hand, the discourse space in the play is the result of time, mental spaces, parts of culture and texture.
From a discursive point of view, parts of speech and actions play an essential role in the interpretation of events and the formation of concepts. Radi has made dramatic use of confrontations in the direction of discourse about the present and the past, and has tried to construct a form of discourse from different mental spaces, without seeking orientation toward a particular idea.
The basic atmosphere in the play of”ofool” is a broad historical and social context that is not even limited to Narestan or the climate of northern Iran.
The conceptual metaphors of "action is power" and "failure is ignorance", "understanding is freedom", "fighting against nature is oppression", "happiness is obedience" and similar metaphors are concepts that do not remain limited to the text of the play and they can be studied from a cognitive point of view and in the form of any other historical phenomenon in Iran.
As the conflict between Emad and Ascension is a metaphorical reference to the failure of the idea of ​​reform in the history of Iran. Meraj seems to have devoted all his efforts to building the school until the end of the play, but it is Emad who, by "transferring" the property to Kasmai, shows the main action (moving forward) and that he simply surrenders to the situation. Yes, Jahangir is Ascension.
Thus, the passive intellectual who until then had urged the people to wait, to come out of their "dark cocoons" and to use their "terrible power" is doomed to failure.
The evidence presented in this article shows that conceptual metaphors are more culturally and sociologically determined, and that the play, as a text that engages the audience's mental space more dynamically, is a mechanism between understanding abstract concepts and performing them

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Kiarostami’s unfinished cinema emphasizes the importance of audiences’ involvement in a movie by using postmodern images. Some essential points of critically reading his, so-called half-created cinema, could be summarized as self-reflexive style, diagrammatical perspectives, in-between narratives,and Individual minimalism. The main postmodern achievement of this cinema is focusing on the process of creating meaning through the experience of film. Furthermore, the close-ups function as separate independent units that are constantly generating their implicit affections. In this respect, Kiarostami’s unusual works are interpretable by Deleuze’ some neologism like affection-image. The films are some affective micro-dramas formed in a gap between the audiences’ receptions and the close-ups. Despite their postmodern reflections, unfinished movies have no strict disciplines that may limit the process of creating meaning. This paper attempts to present a new approach of reading Kiarostami as an increasing global interest.