By Fatemeh Keshavarz
In an immediate, frank, and intimate exploration of Iranian literature and society, pupil, instructor, and poet Fatemeh Keshavarz demanding situations well known perceptions of Iran as a society bereft of energy and pleasure. Her clean point of view on modern day Iran presents an extraordinary perception into this wealthy yet almost unknown tradition alive with inventive expression.
Read or Download Jasmine and Stars: Reading More Than Lolita in Tehran PDF
Best women writers books
The female "No! " sheds new mild at the fresh tradition wars and debates approximately adjustments to the literary canon. Todd McGowan argues that the dynamics of canon swap, instead of being the remoted crisis of literary critics, really supply concrete insights into the resource of social switch. via a deployment of psychoanalytic concept, McGowan conceives the rediscovery and next canonization of formerly forgotten literary works as recoveries of previous traumas.
A vintage account of Jane Austen within the context of eighteenth century feminist principles and modern notion.
Within the interval among the Civil conflict and international struggle I, German universities supplied North American ladies with possibilities in graduate education that weren't on hand to them at domestic. This education allowed girls to compete to a better measure with males in more and more professionalized fields.
Additional resources for Jasmine and Stars: Reading More Than Lolita in Tehran
The silencing nature of the New Orientalist narrative overlooks these women’s contributions. Not only can you read a book such as rlt and not have any idea that a voice as feminine, strong, and articulate as that of Farrokhzad ever existed in Iran, you can come away thinking that contemporary Iranian culture ‘‘denie[s] any merit to literary works’’ (rlt, 25), and that the author’s students are ‘‘the unlikeliest of readers’’ of Nabokov (rlt, 22). Neither would the book clarify that living in the immediate aftermath of a revolution and a war might explain the shifting of attention in the 1980s to matters more pressing than literature.
I do not know if I understand it fully now. But the poem was elegant, mysterious, full of wonderful images, and delicious to the tongue. I read these poems to my then-ﬁfty-something father, who was not just literary minded but fully seasoned in traditional Persian poetry. It was a source of great pride for me to have personally converted him into a fan of Farrokhzad. ‘‘The woman is a grand poet,’’ he would exclaim simply. And I 39 The Eternal Forough knew that he would not bestow that title easily on anyone.
She was accorded all kinds of epithets, the most famous among them being Javdaneh Forugh. Javdaneh means eternal and Forugh means light. Zoroastrian Iranians, whose religion is thousands of years old, keep their sacred ﬁre burning. This is the ‘‘eternal ﬁre,’’ carrying the symbolic warmth and 35 The Eternal Forough glow of goodness and driving away dark shadows. A halo had already begun to form around Farrokhzad’s head. I am not sure who called her the Eternal Forough for the ﬁrst time. But her other designation, pari shadokht e she¿re aadamian, or ‘‘the Fairy Princess of the poetry of humans,’’ was given to her by Akhavan Saless, himself a celebrated poet.