Secular Writers' Engagement with Religious Tradition in 20Th Century Iran: from Undermining to Deconstructing; a Generational
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International Journal of Comparative Literature & Translation Studies ISSN: 2202-9451 www.ijclts.aiac.org.au Secular Writers’ Engagement with Religious Tradition in 20th Century Iran: From Undermining to Deconstructing; A Generational Paradigm Shift Elham Hosnieh* Graduate School of Global Studies, Doshisha University, Kyoto, Japan. Corresponding Author: Elham Hosnieh, E-mail: [email protected] ARTICLE INFO ABSTRACT Article history The present article is an attempt to conceptually discuss the development of modern secular Received: July 22, 2020 approaches to religious tradition in contemporary Iran through the lenses of literary works. Accepted: January 15, 2021 Throughout the paper, secularism has been understood as in the notion of “changes in the conditions Published: January 31, 2021 of belief”, proposed by Charles Taylor. With José Casanova’s reading of Taylor’s conception, Volume: 9 Issue: 1 secularism becomes equivalent to a gradual construction of new and contextually specific images of the self and society, different from European narrative of religious decline. Accordingly, this article revisits the category of the Iranian ‘secular’ writer by looking into the trajectory of the Conflicts of interest: None Iranian literature field and its shifting relation to religion, itself influenced by the change in Funding: None how secularism is understood within the field, during the 20th century. The paper argues that the 1979 revolution and its aftermath led to a paradigm shift in the writers’ conception of secular engagement with the religious tradition when compared with the first and second generation of Keywords: writers. The first generation of Iranian secular writers mostly undermined the religious tradition Iranian Literature, as outdated rituals, and the second generation made a return to it as an authentic part of the Iranian Secularism, identity under the local and global socio-political influences. The third generation went beyond Religious Tradition, such rejection/embrace narratives, came to see the religious tradition as a constructed cultural Literary Modernity legacy, and engaged in re-reading and deconstructing that legacy in new secular ways. INTRODUCTION during the 20th century. Specifically, this article aims to look into examples from three generations of Iranian modern The rise of modern literature is classically understood as a th natural consequence of secularization and decline of reli- writers throughout the 20 century, until the revolution of 1979 and its afterwards. The period under study is specially gion. However, increasingly more scholars tend to distance of a great importance for understanding the intellectual caus- from such rise and fall narratives, by focusing on literary es of the formation of an “Islamic” Republic in 1979 out of works to achieve a better understanding of the complexities the secularization attempts of the Pahlavi period. of the relationship that modern literature has built with reli- Furthermore, in case of Iran, literature not only is a cul- gion (Sambrooke, 2018). tural medium to study the particularity of the path of Iranian In context of the non-European modern literature, revis- secularism, but also an important identity pillar. The dis- iting the category of the modern secular writer is even more course of Iranian identity is largely dependent on Persian indispensable. As José Casanova has pointed out, while language and classical literature which embodies strong in Europe the wide-spread decline of religious beliefs has religious and mystical motifs content-wise and formally. been a natural consequence of modernization, in many oth- Therefore, it might be an imperative to focus on literature if er places such as non-western post-colonial societies, pro- we want to revisit secularism in Iran. cesses of modernization or secularization have not led to a This article consists of three parts each looking into a part straightforward path of religious decline. Relying on Charles of the trajectory of the relationship between religious tradi- Taylor’s definition of secular, Casanova suggests that sec- tion and modern Iranian literature within the historical and ularism should be understood as change in ways “sacred” social conditions of the period. and “profane” are comprehended in different socio-histori- In addition to the above-mentioned points, focusing on cal contexts with the advent of modernity and the constant the dynamism of literary secularism in case of Iran is also refashioning of the concepts afterwards (Casanova, 2009). beneficial to challenge the rigid dichotomies created by Based on the above-mentioned definition of secularism, the Islamic Republic’s rhetoric in which modern writers this article seeks to revisit the category of the Iranian ‘sec- are called anti-religious and “westoxified.” More impor- ular’ writer by looking into the trajectory of the Iranian lit- tantly, these dichotomies are sometimes reproduced also erature field and the shifting relation to religious tradition in academia, where some scholars have emphasized the Published by Australian International Academic Centre PTY.LTD. Copyright (c) the author(s). This is an open access article under CC BY license (https://creativecommons.org/licenses/by/4.0/) http://dx.doi.org/10.7575/aiac.ijclts.v.9n.1p.11 12 IJCLTS 9(1):11-17 non-religious identity of modern writers compared with the Qajar dynasty, in his magazine Qanun (law), published in Islamic Republic’s official discourse.1 Therefore, another ob- London. jective of the article would be to insist on the fluidity of the It can be said that the main point of distinction between concept of secular and its context: literature field of Iran with the intellectuals and the clergy who backed the reforms was its specific socio-political trajectory. that the former mainly sought to implement the European Accordingly, the first part briefly explains the formation models and did not really engage with religion when reject- of the modern Iranian intellectual and literature at the wake ing or accepting it. In contrast, the latter tolerated reforms of the constitutional revolution (1906-1911) and the most- as long as they were compatible with their interpretation of ly confrontational attitude toward the religious tradition. Sharia law. The second part investigates the dynamics of the relation- The positivistic rejection of religion caused some con- ship between religion and literature field under the rule of tradiction. For example, the centuries-long body of Iranian Mohammad Reza Shah (1941-1979). The third and last part literature, which is greatly indebted to Persian Mysticism follows such relationship under the Islamic Republic cov- (erfan), was perceived by many as a source of national pride. ering up until the end of the reform era. (1979-2004). All At the same time, erfan and its collective practice, Sufism, in all, the aim is providing a full picture from the trajectory were under attack from both a league of Islamic reformists2 of secular thought within the literary field of Iran under so- and the new intellectuals for their irrationality and per- cio-political changes in contemporary Iran. ceived cause of the decline of the nation. For example, Zeyn al-Abedin Maraghei (1840-1910), a secular writer noted for FIRST GENERATION: UNDERMINING his book Siahat Name-ye Ebrahim Beyg (Ibrahim Beyg’s travelogue), 3 described Sufi love literature as illusional, and Starting from the 19th century, intellectual trends in Iran have criticized Persian poets for not “speaking a word” about the been shaped under the influence of two sources: Western love of country, or anything that could be useful to the com- thought and Shi’i thought (Khosrokhavar, 2004). Some mon people.4 It seemed that the idea was developing that scholars consider another source to be the “reconstructed such beliefs could not fit into a modern nation-state with a image” from the pre-Islamic era, developed by scholars and rational, secularizing tendency. accommodated by the Pahlavi period as a base for distinc- In parallel to the fundamental changes that were taking tion and construction of the modern conception of Iranian- place in the Iranian political realm, Iranian literature also ness (Mirsepassi, 2017). gradually became distanced from its traditional foundations. The new intellectuals were from the aristocracy or of a The idea that literature should be reformed to facilitate the clerical background, and introduced new ideas primarily transition of the country to modernity became widespread in through political, social, and literary magazines and politi- cal activism. One of the primary concerns of many of these the wake of the constitutional revolution. intellectuals was the concept of Iran “lagging behind the In what can be called the first manifesto of modern West,” despite once being a great civilization (see Malcom Persian prose, Mohammad Ali Jamalzadeh (1892-1997) Khan, 2002). used the preface of his short story collection Yeki Bud Yeki In the process of answering this question, the new intel- Nabud (Once Upon a Time) to call writers, firstly, to use a lectuals developed a critical view of Iranian traditions such more straightforward language meant for the general public, as mysticism and superstitious religious beliefs and lament- not merely the elite, and, secondly, to be the mirror of society ed the lack of a modern and just system of law and order. and reflect the realities of the social and political changes of Under the significant influence of political liberalism