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Showing 2 results for Jalal Al-E-Ahmad
Ali Rezā Nabiloo, Maryam Hāmoongard,
Volume 32, Issue 96 (4-2024)
Abstract
The story “Zan-e Ziadi” is one of the nine short stories in a collection of the same name, which was first published in 1952 during the lifetime of the contemporary writer, Jalal Al-e Ahmad. The central theme of all the stories in this collection is women, and the author has depicted their sorrows and problems from a critical perspective. This article examines “Zan-e Ziadi” from the perspective of deconstructive criticism. Deconstructive criticism, also known as deconstruction or constructionism, was developed based on the theory of the French philosopher and theorist Jacques Derrida (1930-2004). This term was first used in philosophy and then in literary criticism. The basis of deconstructive criticism is to find hidden binary and contradictions within the text, as by uncovering these binaries, one can discover the hidden layers within the text. According to Derrida, the internal binaries are hierarchical and stair-like, and one part is given superiority over the other, but upon close examination of the text, it becomes clear that none of the binaries have superiority over the other and are in fact complementary to each other. Deconstructive criticism is based on examining accepted assumptions, deconstructing, and revealing textual contradictions and the readers must search within the text for everything they need to know. The conflict in “Zan-e Ziadi” is superficially based on the contradiction between human and human, man/woman, and internally between human and false cultural and social beliefs and traditions. After examining the binaries within the text and identifying the conflicting forces within it, it becomes clear that contrary to what appears from the surface of the text and in the initial reading, the dominant pole in the text and the transcendental signified on which the internal challenge of the text is based is not an oppressive man against an oppressed woman, but rather both the man and the woman are captives and subjugated by false and imposed beliefs of their time, and the two binaries advance the story alongside harmoniously with each other.
Mr. Mehdi Nourian, Dr. Hadi Noori,
Volume 32, Issue 97 (1-2025)
Abstract
Purpose:
This article seeks to critique the elitism found in the thoughts of Iranian intellectuals of the 1950s and 1960s. To do so, it analyzes and carries out a deconstructionist reading of Jalal Al-e-Ahmad's story titled Farewell from the collection Three Strings. The book contains 13 stories of Al-e-Ahmad and was published in 1948.
Methodology: This reading is made possible with an emphasis on the French philosopher Jacques Derrida's perspective and applies the eight-step strategy of David Boje as a critical postmodern analysis strategy regarding the narrative. David Boje's method includes duality search, reinterpreting the hierarchy, rebel voices, the other side of the story, denying the plot, finding the exception, stating what is between the lines, and resituating. The article follows each of these steps in order to bring about the deconstructionist reading of the story.
Findings:
After using the 8-step strategy of Boje, eight dualities were found: beauty vs. ugliness, core vs. periphery, naked vs. clothed, enlightenment vs. gluttony, rational vs. superstitious, quiet vs. garrulous, boy vs. girl, and activity vs. passivity. Each of these dualities has a hierarchal dominant/subordinate structure, and the narrator narrates the story in a way he is in the dominant position. Then the hierarchy in each duality was reinterpreted in a way that the rebels found their voice and the other side of the story appeared. The romantic plot of the story was replaced by a tragic one, exceptions were found, and between the lines was read. After doing all the 7 steps, the new narrative was made possible.
Conclusion:
The article concludes that by using David Boje’s strategy and by adopting Jacques Derrida’s deconstructionist approach to read Jalal Al-e-Ahamd’s story titled Farewell, a new narrative was brought about that makes possible the critique of the elitist views of Iranian intellectuals during the 1950s and 1960s decades. It is important to note that it is necessary to go beyond the person of Al-e-Ahmad and to get closer to the subject of Al-e-Ahmad as an Iranian intellectual; a subject that has been made possible in a particular context and has produced works. According to the narrative produced by the deconstructionist reading of the story, it is concluded that the intellectual subject reproduces the hierarchical relationships, puts itself in a superior position, relies on modern reason, and without considering and understanding the existential relations of the subaltern, seeks to represent them and aims to act to accomplish what it calls an intellectual mission.
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