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Over the past decade Iranian films have received enormous international attention, garnering both critical praise and popular success. Combining his extensive ethnographic experience in Iran and his broad command of critical theory, Michael M. J. Fischer argues that the widespread appeal of Iranian cinema is based in a poetics that speaks not only to Iran’s domestic cultural politics but also to the more general ethical dilemmas of a world simultaneously torn apart and pushed together. Approaching film as a tool for anthropological analysis, he illuminates how Iranian filmmakers have incorporated and remade the rich traditions of oral, literary, and visual media in Persian culture. Fischer reveals how the distinctive expressive idiom emerging in contemporary Iranian film reworks Persian imagery that has itself been in dialogue with other cultures since the time of Zoroaster and ancient Greece. He examines a range of narrative influences on this expressive idiom and imagery, including Zoroastrian ritual as it is practiced in Iran, North America, and India; the mythic stories, moral lessons, and historical figures written about in Iran’s national epic, the Shahnameh; the dreamlike allegorical world of Persian surrealism exemplified in Sadeq Hedayat’s 1939 novella The Blind Owl; and the politically charged films of the 1960s and 1970s. Fischer contends that by combining Persian traditions with cosmopolitan influences, contemporary Iranian filmmakers—many of whom studied in Europe and America—provide audiences around the world with new modes of accessing ethical and political experiences.
Iran often appears in the media as a hostile and difficult country. But beneath the headlines there is a fascinating story of a nation of great intellectual variety and depth, and enormous cultural importance. A nation whose impact has been tremendous, not only on its neighbours in the Middle East but on the world as a whole – and through ideas and creativity rather than by the sword. From the time of the prophet Zoroaster, to the powerful ancient Persian Empires, to the revolution of 1979, the hostage crisis and current president Mahmud Ahmadinejad – a controversial figure within as well as outside the country – Michael Axworthy traces a vivid, integrated account of Iran’s past. He explains clearly and carefully both the complex succession of dynasties that ruled ancient Iran and the surprising ethnic diversity of the modern country, held together by a common culture. With Iran again the focus of the world’s attention, and questions about the country’s disposition and intentions pressing, Iran: Empire of the Mind is an essential guide to understanding a complicated land.
The contributors explore modes of social and psychological experience, the constitution of the subject, and forms of subjection that shape the lives of Basque youth, Indonesian artists, members of nongovernmental HIV/AIDS programmes in China and Zaire, and psychiatrists and their patients in Morocco and Ireland.
The Green Movement in Iran contains Hamid Dabashi's most important writings on the Iran's June 2009 election, its tumultuous aftermath, and the characteristics and aspirations of the emerging Green Movement. These analyses range from close analysis of the nature of the events to the Green Movement's historical background and future political consequences. The writings have been modified and updated for book publication. The volume presents Dabashi's account of the events since June 12, 2009-the Election Day itself-and his recap of highlights of the build-up period to the mass protests. He provides insightful background for events on the ground, dealing with debates about the credibility of the election. He then discusses political continuity in Iran, as well as the characteristics of the Green Movement. Dabashi argues that the reaction of the custodians of the Islamic Republic to the charge of the election being a fraud only affirms its lost legitimacy, and casts the system as being neither "Islamic" nor a "republic." Dabashi also comments on US politics and its relations to Iran and the Green Movement, pointing out shortcomings in American media culture. The role of the Iranian opposition in the Green Movement and American political policies, the political and economic consequence of the U.S. sanctions against Iran, and the way these may be interpreted by Iranian society are all viewed from an enlightening perspective. Dabashi argues that the Iranian regime, suffering deeply from legitimacy issues, makes use of its bureaucratic, economic, and political leverage to stage a show of support and project division among the people.
The New Iranian Cinema has had a fascinating success story in world cinema and critics have hailed Iranian films as alternatives to the homogenising global influence of mainstream Hollywood cinema. Drawing on seminal ideas of 'art cinema', Christopher Gow examines how the success of this cinema and the films of Abbas Kiarostami, its foremost proponent, can be accounted for by the extent to which they fit into a pre-established notion of art cinema. Gow also expands understanding of post-revolutionary Iranian cinema by examining the links between the New Iranian Cinema and emigre Iranian filmmaking, from the uncompromising German films of Sohrab Shahid Saless, to Vadim Perlman's exploration of the Iranian experience of exile in the Oscar-nominated 'House of Sand and Fog'. He reveals how this large and dispersed emigre Iranian cinema challenges our understanding of New Iranian Cinema itself and of national cinema in general.
DIVAn ethnography of secular youth culture in Tehran and its resistance to post-Revolutionary Islamicist politics./div
Cinematic Journeys explores the interconnected histories, theories and aesthetics of mobile vision and cinematic movement. It traces the links between certain types of movement of/in the frame and broader cultural trends that have historically informed Western sensibilities. It contextualises that genealogy with detailed analysis of contemporary and recent 'travel films' as well as older works.The book investigates how movements of exploration, discovery and revelation are activated in specific cinematic narratives of travelling and displacement. Such narratives are analysed with attention to the mass population movements and displacements that form their referential background.Cinematic Journeys also examines the ways in which travelling affects film itself. Case studies focus on films as travelling commodities (with the popularity of Indian films in Greece in the 1950s and 60s as case study); and, through a study of subtitles, on the category of the 'foreign spectator' (who in the encounter with 'foreign' films moves across cultural borders).Films considered in the book include Sunrise, Slow Motion, Hukkle, Death in Venice, Voyage to Italy, The Motorcycle Diaries, Koktebel, Japon, Blackboards, Ulysses' Gaze, and the work of directors Tony Gatliff and Fatih Akin.
Over the past two decades anthropologists have been challenged to rethink the nature of ethnographic research, the meaning of fieldwork, and the role of ethnographers. Ethnographic fieldwork has cultural, social, and political ramifications that have been much discussed and acted upon, but the training of ethnographers still follows a very traditional pattern; this volume engages and takes its point of departure in the experiences of ethnographers-in-the-making that encourage alternative models for professional training in fieldwork and its intellectual contexts. The work done by contributors to Fieldwork Is Not What It Used to Be articulates, at the strategic point of career-making research, features of this transformation in progress. Setting aside traditional anxieties about ethnographic authority, the authors revisit fieldwork with fresh initiative. In search of better understandings of the contemporary research process itself, they assess the current terms of the engagement of fieldworkers with their subjects, address the constructive, open-ended forms by which the conclusions of fieldwork might take shape, and offer an accurate and useful description of what it means to become—and to be—an anthropologist today.
This collection explores torture from the array of approaches offered by the arts and humanities. It contends that these disciplines advance the discussion and eradication of torture by speaking about it in terms cognizant of the assaults on truth, memory, subjectivity, and language that the humanities theorize and that experience of torture perpetuates.
The significance of the Zoroastrian religion in the development of the history of thought is often only mentioned in passing, or is completely overlooked. Zoroastrianism has developed over a span of at least three thousand years, with roots in a common Indo-Iranian culture and mythology, then becoming part of imperial Iranian ideology within an Ancient Near Eastern setting, and emerging in variant forms in western and central Asia in late antiquity. The religion continues as a living faith for an estimated 130 - 150,000 adherents in the world. Most Zoroastrians if asked, 'In a nutshell, what do Zoroastrians believe?' would begin their answer with the moral maxim: 'Good Thoughts, Good Words, Good Deeds.' Zoroastrianism: A Guide for the Perplexed takes this foundational trifold ethic as the framework for its three main chapters. The book presents a comprehensive study of the religion through its focus on the questions that perplexed seekers might ask of a Zoroastrian concerning ideology and ethics; current discussions of 'text' and 'author'; and the putting-into-practice of the religion.