Secular Writers’ Engagement with Religious Tradition in 20th Century Iran: From Undermining to Deconstructing; A Generational Paradigm Shift

Elham Hosnieh
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Abstract

The present article is an attempt to conceptually discuss the development of modern secular approaches to religious tradition in contemporary Iran through the lenses of literary works. Throughout the paper, secularism has been understood as in the notion of “changes in the conditions of belief”, proposed by Charles Taylor. With José Casanova’s reading of Taylor’s conception, 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 Iranian literature field and its shifting relation to religion, itself influenced by the change in 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 writers. The first generation of Iranian secular writers mostly undermined the religious tradition as outdated rituals, and the second generation made a return to it as an authentic part of the Iranian identity under the local and global socio-political influences. The third generation went beyond such rejection/embrace narratives, came to see the religious tradition as a constructed cultural legacy, and engaged in re-reading and deconstructing that legacy in new secular ways.
20世纪伊朗世俗作家与宗教传统的接触:从破坏到解构代际模式的转变
本文试图通过文学作品的镜头,从概念上讨论当代伊朗宗教传统的现代世俗方法的发展。在整篇论文中,世俗主义被理解为查尔斯·泰勒提出的“信仰条件的变化”的概念。通过卡萨诺瓦对泰勒概念的解读,世俗主义与欧洲对宗教衰落的叙述不同,变成了对自我和社会的新的语境特定形象的逐步建构。因此,本文通过研究伊朗文学领域的轨迹及其与宗教关系的转变,重新审视了伊朗“世俗”作家的类别,伊朗文学领域本身也受到20世纪世俗主义在该领域的理解方式变化的影响。本文认为,与第一代和第二代作家相比,1979年革命及其后果导致了作家对世俗与宗教传统接触的概念的范式转变。第一代伊朗世俗作家大多将宗教传统视为过时的仪式,而第二代则在当地和全球社会政治影响下,将其作为伊朗身份的真实组成部分而回归。第三代人超越了这种拒绝/接受叙事,开始将宗教传统视为一种构建的文化遗产,并以新的世俗方式重新阅读和解构这种遗产。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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