تعامل ایدئولوژی و زبان در متون یارسان: مطالعه جامعه‌شناختی «پاکی ظاهری-جسمانی از نجاسات»

This study examines the role of the concept of "physical purity from impurities" in the religious texts of Yarsan (Ahl-e Haqq) and its reflection in the ideology, culture, and social structures of the Yarsan community from the perspective of the sociology of language. The primary objective is to analyze the dynamic interaction between language and society in shaping religious ideology, ethnic identity, religious power hierarchies, and social norms. Employing a descriptive-analytical methodology, the research draws on library-based data (Yarsan’s secret texts) and sociological content analysis. Findings indicate that "purity" is constructed as a multidimensional concept (physical, spiritual, moral, and doctrinal) within Yarsan texts, mediated through linguistic mechanisms such as lexical taboos, ritual speech acts, and teological portic narratives. These mechanisms regulate socio-religious legitimacy and collective norms. By standardizing sacred ideological language and marginalizing non-formal dialects, the texts reinforce in-group cohesion, solidify religious ideology, and legitimize the authority of religious leaders. The study concludes that language in Yarsan functions as an active tool for reproducing hegemony, enforcing social control, and binding ideology to cultural and social order. The discourse of "purity," through sanctified ling uistic codes, institutionalizes language as a means of legitimizing religious power, regulating hierarchical relations, and reflecting ritual beliefs. This research illuminates the intricate interplay of language, ideology, and power in closed religious' communities, demonstrating how sacred discourse perpetuates institutionalized authority and cultural identity.
Introduction
Sociolinguistic research has conclusively established the bidirectional interaction between language and society. Language primarily manifests its function within the social dimension: it simultaneously generates social groups and bonds while establishing behavioral patterns and social positions. All social phenomena and structures are inherently reflected in language (Landmann, 1969). Members of a speech community engage in continuous interaction through shared linguistic practices and behavioral norms. The sociology of language examines the reciprocal influences between language use and the social organization of behavior. Descriptive sociolinguistics specifically aims to characterize the socially accepted organization of language use within a speech community (Fishman, 1974). Religious and ritual texts constitute powerful conduits for this interaction. Through written form, language reinforces vertical communication and intergenerational unity, enabling sacred texts to preserve their influence across centuries (Landmann, 1969). This characteristic is particularly pronounced in esoteric texts like those of the Yarsan (Ahl-e Haqq) tradition. To maintain ritual secrecy, these texts extensively employ symbolic devices and conceptual signs. Although the language of Yarsan folklore texts might be classified as a substratum, colloquial, or dialectal form (Bloomfield, 1933; Ferguson, 1959), its profoundly esoteric nature renders it fundamentally symbolic. These texts are saturated with ritual ciphers, sacred symbols, and exclusive metaphorical, metonymic, allegorical, and figurative terminology. Superficially simple expressions carry multilayered and complex semantic loads.
Methodology
This study employs a sociolinguistic framework to analyze the pivotal role of corporeal purity in Yarsan ritual texts and its reflection in the community’s ideology, cultural practices, and social structures. The central research problem investigates the dynamic interaction between language and society in shaping religious ideology, ethnic identity, religious power hierarchies, and social norms. A descriptive-analytical methodology was implemented using primary data from archival analysis of secretive ritual texts and secondary data from ethnographic records and liturgical commentaries. The analytical framework integrates sociolinguistic content analysis with the study of language ideology and ideological language. The textual corpus consists of core Kalam texts documenting purity rituals, which were linguistically annotated. Contextual analysis was conducted through observations of ritual performances across Yarsan communities, accompanied by ethnographic notes. The analysis also focused on discourse markers, including lexical taboos, ritual speech acts, poetic-narrative devices, and honorific systems.
Results and Discussion
Purityin Yarsan textsemerges as a multidimensional construct encompassing physical, esoteric, ethical, and doctrinal dimensions, and it is operationalized through sophisticated linguistic mechanisms. Ritual and linguistic practices play a central role in expressing and regulating concepts of purity. Lexical taboos prohibit or replace terms associated with impurity, as illustrated by the use of nā-pākī, meaning non-purity, in relation to najāsat, meaning impurity. Ritual speech acts function as performative expressions of purification, including zikr-e pākī, or invocations for purity. Poetic and narrative discourse also contributes to the symbolic representation of purity, as seen in Dāstān-e Sultān Sahāk, where purity metaphors are embedded within the narrative. The codification of a ritual register, referred to as Zabān-e Āyīnī, contributes to linguistic standardization and ideological control. It strengthens in-group solidarity by establishing linguistic boundaries that distinguish initiates from non-initiates through restrictions on sacred vocabulary and the use of ritual language, including zabān-e rāz. Linguistic practices also reinforce hierarchical relationships within the religious community through sanctified honorifics and prescriptive forms of expression associated with religious authorities, ritual leaders, and followers. The concept of corporeal or physical purity demonstrates a semiotic duality between differentiation and conformity. From a mystical perspective, physical purity embodies the zāher and bāten paradigm, in which outward or physical purity signifies inward or spiritual purity. At the same time, the alignment of purity terminology with Shi'a jurisprudence functions as a linguistic strategy for establishing religious legitimacy within the broader Iranian context. Discursive power structures are also evident in the prescriptive and admonitory style of Yarsan ritual language. Imperative syntactic structures, ritualized repetition known as takrār, and sacred paralanguage expressed through intonation patterns in recitation contribute to the reinforcement of spiritual authority while regulating bodily practices. The linguistic construction of purity therefore operates as a socioreligious technology that mediates between Kurdish ethnic identity and Shi'a Islamic frameworks, transforms abstract religious doctrines into enforceable daily practices, and materializes power through controlled semiotic resources. The poetic form of the Kalam facilitates the internalization of religious doctrines and transforms ritual language into a form of symbolic capital.
Conclusion
This study demonstrates that language in Yarsanism transcends its communicative functions and operates as an agentive social technology. Ritual lexicon contributes to ideological reproduction by transforming the multidimensional concept of purity into behavioral mandates. Sanctified linguistic codes strengthen social cohesion by creating epistemic boundaries that distinguish khāndān, or initiates, from outsiders. Lexical conformity with Shi'a terminology also contributes to identity negotiation by representing a strategic positioning within Iran's broader religious landscape. The discourse of purity institutionalizes language as a means of legitimizing religious authority, regulating social hierarchies, and preserving esoteric knowledge. Furthermore, the enforcement of taboos and the use of ritual speech acts generate restricted linguistic codes that reinforce group identity and maintain the boundaries of the Yarsan religious community.
Ethical Considerations
Not applicable
Funding
Not applicable
Conflict of interest
The authors declare no conflict of interest