مطالب

This longitudinal study investigated the impact of different Frequency Patterns (FP) on the syntactic production of a six-year-old EFL learner in a home context. Target syntactic constructions were presented using games and plays and were traced for their occurrence patterns in input and output. Following each instruction period, the constructions were measured through immediate and delayed oral tests for their effects on the oral production. Instructional and measurement sessions were audio-recorded and transcribed into instruction and measurement corpora. Based on their occurrence rates in input and output, target constructions were categorized into High Input/High Output (HIHO), Low Input/Low Output (LILO), High Input/Low Output (HILO), and Low Input/High Output (LIHO) frequency patterns. Friedman procedure revealed significant differences among the learner’s production scores of the constructions with varying FPs. Wilcoxon signed-rank test located significant differences between the constructions with LILO and HIHO and those with HILO and HIHO frequency patterns. The study found that HIHO frequency pattern, in comparison, was the most efficient in developing productive acquisition of syntactic constructions by an EFL young learner. That is to say, instructor's input coupled with learner's output in the form of prompted, reformulated or spontaneous language, played a key part in heightening syntactic production of English as a foreign language. The findings can cast more light on the constantly debated issue of Teacher Talk Time (TTT) and Student Talk Time (STT) and it can be concluded that there should be a balance between TTT and STT so as to yield optimal L2 production gains.

According to Islamic and Qur’anic basis, monotheism is the core of Islamic Art and the real art is the one that calls toward spirituality and remembering God in the life and condemns any form of artwork which hinders human being from religiosity and divinity, (Qur’an 31:6). Qur’an from one hand addresses the story of prophet Josef, as the masterpiece of Qur’anic narratives (12:3) but it condemns, from the other hand, using ugly art to show distance human being from Divine beauties, (31:20). The main characteristics of Divine and Islamic Art is that the artist by his or her artwork tries to gain proximity to Allah, the Almighty, the creator of whole universe, and getting away from the worldly desires by observing the universe and the nature by realistic approaches than the eyes of benefit or loss. This perspective is totally different from the ugly or human-centered art which looks at everything by the vision of subjectivity and none or anti-metaphysical perspective looking at world on the basis of worldly benefits, desires, lust, hatred, disparity and animosity. This article intends to survey over several aspects of Islamic Art, from philosophical, spiritual and religious perspective.it will also illustrate some instances from Qur’an or from Hadith (Narration) from the holy prophet of Islam, Muhammad (S) and his Ahlulbayt (A.S). In this article Iranian Shi’a art which is the combination of the art of Iranian culture and also Iranian Shi’ite perspective on religion will also be elaborated on.