保加利亚史学、小说和电影中对伊斯兰教的皈依

M. Todorova
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引用次数: 6

摘要

这张纸是用个人笔记裱起来的。1999年春天,当我在哈佛大学教授巴尔干历史课程时,Anastasia Karakasidou邀请我介绍她在Wellesley学院组织的一系列巴尔干历史电影中的一部保加利亚电影。因为没有其他的,但也因为我认为这将提供一个很好的基础,既可以讨论国家对帝国历史的解释,也可以引导我们讨论当代问题(这是对南斯拉夫的轰炸运动的开始,新闻和难民从科索沃流出的照片),我放映了电影《暴力时代》。它以17世纪为背景,描绘了在罗多彼山脉的一部分,据称保加利亚人的大规模皈依。放映本身进行得很顺利,但几天后,学生报纸刊登了一名来自保加利亚的土耳其年轻女子的激烈谴责抗议,她对放映一部她认为是极端民族主义的电影深感冒犯。我对过度的民族主义,尤其是保加利亚土耳其人在20世纪80年代的困境都很敏感,但我承认,我没有料到会有这样的反应,我对这种在我看来是情绪化的、但可以理解的过度反应感到由衷的惊讶。部分原因是我以我认为恰当的历史化和背景化方式介绍了这场演出,而我的这种预言行为使我无法理解即将到来的反应。我早该知道的。当然,就像我们希望人们理解我们说了什么(当我们是作者时)或我们如何解释(当我们是调解人时)一样,接受的过程也有自己的规律,可以用互文性、对话原则等花哨的术语来描述,也可以用不那么花哨的术语来描述,比如读者只是带着自己的存在主义和智力包袱来到文本中。然而,文本中是否存在某种内在的东西(无论是口头的还是视觉的),总是引发或释放某种反应(即使程度可能不同)?这是一个被锁住的东西吗
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Conversion to Islam as a Trope in Bulgarian Historiography, Fiction and Film
A personal note frames this paper. In the spring of 1999, while teaching a course on Balkan history at Harvard University, I was invited by Anastasia Karakasidou to introduce a Bulgarian film in the series of Balkan historical films she had organized at Wellesley College. For lack of any other, but also because I thought it would provide a good basis for discussion on both national interpretations of an imperial past as well as lead us to contemporary issues (it was the beginning of the bombing campaign against Yugoslavia with the news and pictures of refugees streaming out of Kosovo), I showed the film Time of Violence. Set in the 17 century, it portrays the alleged mass conversion of Bulgarians in one part of the Rhodope mountains. The show itself went well but a few days later the student newspaper published the vehement and denunciatory protest of a young woman, a Turk from Bulgaria, who felt deeply offended by the display of what she thought a hypernationalist film. Sensitive as I am to both excesses of nationalism in general, and to the plight of the Bulgarian Turks in the 1980s in particular, I admit that I did not expect such a reaction, and was genuinely surprised at what seemed to me to be an emotional though understandable overreaction. Part of it was that I had introduced the show with what I believed was the proper historicizing and contextualization, and this proleptic act on my part kept me from apprehending the coming reaction. I should have known better. Of course, much as we would like to be understood for what we say (when we are the authors) or for how we interpret (when we are the mediators), the process of reception has its own laws, described with fancy terms like intertextuality, the dialogical principle etc., or with less fancy ones, like that a reader simply comes to the text with one’s own existential and intellectual baggage. And yet, is there something immanent in the text (whether verbal or visual), that always elicits or unleashes a certain reaction (even though the degree might be different)? Is this something locked and frozen within a
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