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This article focuses on Iranian war narratives and the technique of ‘writing back to history’ in Hasanzadeh's This Weblog will be Transferred .(2015) Deploying the neo-left technique of revision and Flanagan’s notion of ‘technorealism’, the writer has tried to discuss how young adult literature can reevaluate the dominant representation of the recorded history. It is argued that the production of a counter-narrative and the illustration of history from a marginalized silenced perspective of the young adult reader have enabled Hasanzadeh to reveal hidden narratives and to re-assess the dominant discourse. As one of few young adult narratives that address the subject of the Iran-Iraq War and the depth of national agony, Hasanzadeh's work distinguishes itself through its use of cyberspace in the representation of war. His work, by incarnating an online platform such as weblogs, inspires a sense of collectivity that most war narratives strive for. This sense is inspired through many intertexts woven into the fabric of the narrative. Along completing and expanding the scope of the main narrative, these intertexts incorporate an intimate tone and elicit empathy and identification from the young adult reader. Furthermore, they create a kind of multi-perspectivism that not only challenges the monolithic narrative of the war in Iran but also corrects and shapes the public's perception of the impacts of war on a nation. The result is an alternative vision of the past that fights the misuse of national memory and the creation of a better sense of the inherited world for young adult reader.

Extensive interest in the field of comparative literary studies emerged in the early decades of the nineteenth century with the main focus of comparing similarities in perspectives and variations in beliefs which congregate or rupture world views, representing human thought. It is the objective of the present study to analyze and compare the components which yield to the New Historical analysis of two literary pieces to discover the existing nuances related to the artists’ socio-cultural milieu and to illustrate how this mirrors personality development in their poetry. For this means, two poems have been chosen: “I Am a Black Woman” from Mari Evans, a contemporary African-American poetess, and “Farewell” from Forough Farrokhzad, the influential, modernist Iranian artist. Results will indicate how the views of the two poets differ from one another in regard to the relationship between identity formation and the role that episteme plays in this process. Inevitably, there will be concern about the influence of zeitgeist in imagery production since literary work is the doings of historical-socio-cultural discourses as much as creative imagination.

Rhetorical figures correspond to what is now called "foregrounding" in linguistic studies. Extra-regularity and deviation are considered types of foregrounding. Based on the concept, and considering the distinctions, Haghshenas makes among literary modes. Safavi, in his book From Linguistics to Literature, separates verse-creating and poetry-creating tools, proposing "the rhetoric of verse" (Badi'-e Nazm), "the rhetoric of poetry" (Badi'-e She'r), and "the rhetoric of prose" (Badi'-e Nasr).The purpose of this study is to examine whether a clear distinction can be made between the tools of verse-creating and poetry-creating, meaning that we believe techniques based on extra-regularity, which operate outside of language, have no role in creating poetry, whereas techniques that operate within language always transform it into poetry. Drawing on Russian Formalism and employing a documentary method with an analytical approach, this study investigates this possibility. The arguments presented demonstrate that, since the concept of form in Formalism is an interconnected structure, separating word and meaning is inherently unfeasible. Moreover, poetry is a unified whole, and the role of each element becomes meaningful only in relation to other textual components. Thus, figures of word can also contribute to a text's poetic quality, and dividing rhetorical figures into "the rhetoric of verse" (Badi'-e Nazm), "the rhetoric of poetry" (Badi'-e She'r), and "the rhetoric of prose" (Badi'-e Nasr) does not appear logically justified. Although it is very helpful and valuable in understanding the structure of rhetorical devices and grasping the connection between language and literature.