寻找属于自己的房间:重新思考《波斯波利斯》、《日落之王》和《一个女孩独自回家的夜晚》中的伊朗侨民

Emily Edwards
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引用次数: 1

摘要

对于通过暴力或强制重新安置而形成的流散社区来说,家超越了物理界限,成为过去经验和未来想象的混合体。1979年革命后流离失所的伊朗人通过电视、电影和文学等各种文化媒介想象着家园。尤其是伊朗妇女创作的三部文化文本(《波斯波利斯》、《日落的国王》和《一个女孩独自回家的夜晚》),提供了对流散经历的有启发性的一瞥。我建议在方法论的边界上对上述作品进行仔细的文本阅读,以表明尽管它们描绘了不同的散居生活经历,但散居范式将这些经历简化为象征性的回归家园。我认为,散居模式通过提供对国内外土地高度浪漫化和同质化的理解,使身份和经验的多样性扁平化。此外,散居范式否认阶级和性别的交集在实际散居人口的生活经验中的作用。通过对这些文本的另一种解读,我希望挑战理解伊朗侨民身份的普遍范式。我将自传体文本趋势作为一种讲述故事和自我形成的方法,并将这种叙事结构与流亡中“无限推迟”的身份理论进行比较。我特别强调了当地和全球力量之间至关重要的相互作用,这些力量塑造了散居经历,否则在现有的学术研究中被忽略,使对国内外的浪漫理解复杂化。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Searching for a Room of One's Own: Rethinking the Iranian Diaspora in "Persepolis", "Shahs of Sunset" and "A Girl Walks Home Alone at Night"
For diasporic communities created through violence or forcible resettlement, home transcends physical boundaries and becomes a blend of past experience and future imagination. Iranians displaced after the 1979 Revolution have imagined home through various cultural mediums, such as, television, film, and literature. Three cultural texts produced by Iranian women, (Persepolis, Shahs of Sunset, and A Girl Walks Home Alone at Night), in particular, offer illuminating glimpses into the diaspora experience. I propose to engage in a close textual reading of the aforementioned works across methodological boundaries to show that despite their portrayal of varied diaspora life experiences, the diaspora paradigm reduces these experiences to a figurative return to the homeland. I argue that the diaspora paradigm, by offering a highly romanticized and homogenizing understanding of home and foreign land, flattens the diversity of identity and experience. Furthermore, the diaspora paradigm denies the role of intersection of class and gender on the lived experiences of the actual diaspora population. Through an alternative reading of these texts, I hope to challenge the prevalent paradigm through which Iranian diaspora identity is understood. I focus on autobiographical textual trends as a method of story-telling and self-formation, comparing this narrative structure to the theory of identity as ‘infinitely postponed’ in exile. I specifically highlight crucial interactions of local and global forces that shape diaspora experiences otherwise elided in the existing scholarship, complicating romantic understandings of both home and abroad.
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